The Apostle Paul: His Life and Letters

This review of the Apostle Paul's letters gives an outline of the moral history of the assembly through its stay upon the earth. Principles discovered in the letters are current in the profession of Christ, especially in regard to the mystery.

The order of the letters of Paul in this paper is the order in which they were written. The perusal of each letter in succession brings progress in the understanding of God's counsels.

These letters are the "prophetic Scriptures" of Rom. 16:26 (JND).

References are made to the J. N. Darby translation of the Scriptures, as well as quotations from his writings.

Paul's Life

The Spirit of God introduces Saul (Paul) to us as a Hebrew of the Hebrews. He had all the credentials necessary to be a leader of God's earthly people, the Jews. He was "circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin... as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." Phil. 3:5-7.

Saul first comes to our notice at the slaying of Stephen. As a young man he watched, and the clothes of the witnesses were laid at his feet (Acts 7:58). Before Stephen was stoned, he declared to all that he saw Jesus at the right hand of God. Little did Saul, his enemy, know that he, too, would have this experience (Acts 9:5).

After the death of Stephen, Saul pursued his relentless course of making havoc of the Church, entering into houses and imprisoning many believers (Acts 8:3). He obtained permission from the high priest (by letters to Damascus) that in case he should find any believers, he would bring them bound to Jerusalem (Acts 9:1,2).

Conversion As He Journeyed to Damascus, Suddenly a Light From Heaven Shone About Him (Acts 9:3), and As He Fell Upon the Earth He "Heard a Voice Saying Unto Him, Saul, Saul, Why Persecutest Thou Me?" Acts 9:4. He Answered, "Who Art Thou, Lord? and the Lord Said, I Am Jesus Whom Thou Persecutest: It Is Hard for Thee to Kick Against the Pricks." Acts 9:5. These Pricks of Conscience May Be the Impression Left Upon Him at the Stoning of Stephen.

Astonished, he said, "Lord, what wilt Thou have me to do?" He was told to arise, and go into the city, then he would be told what to do. Saul arose, but he had become blind and had to be led by the hand into the city of Damascus to the house of Judas.

Overcome by this tremendous revolution in his life, he neither ate nor drank for three days. The Lord spoke to a believer, Ananias, telling him to "go into the street which is called Straight, and inquire in the house of Judas for one called Saul... he prayeth, and hath seen in a vision a man named Ananias... putting his hand on him," therewith receiving his sight. Acts 9:11,12.

Ananias hesitated to do this, recalling Saul's history of persecuting the Christians, but the Lord assured him, "Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name's sake." Acts 9:16.

Ananias went to Saul who received his sight again, was filled with the Spirit, and was baptized (Acts 9:13-18).

Saul remained certain days with believers who were at Damascus, preaching Christ in the synagogues that He is the Son of God (Acts 9:20). Then Saul went from Damascus into Arabia and back to Damascus.

"Saul increased the more in strength," proving that Jesus was the very Christ. This called forth the enmity of the Jews who took counsel to kill him (Acts 9:23,24).

The disciples, knowing this, let Saul down by the wall in a basket. He went from there to Jerusalem three years after his conversion where he was as yet not received (Acts 9:26) and saw Peter.

Barnabas took Saul and brought him to the apostles, explaining what had happened to him on his way to Damascus and how he had seen the Lord. Saul continued with them in Jerusalem.

When he testified also to the Grecians, they went about to slay him, so that the brethren sent him to Tarsus by way of Caesarea.

Following this the churches had rest from persecution in Judea, Galilee, and Samaria, and were edified and multiplied (Acts 9:27-31).

The gospel was preached to the Grecians in Antioch where a great number believed and turned to the Lord (Acts 11:20).

After Barnabas had preached, he went to Tarsus seeking Saul and took him to Antioch where they assembled with the Church and much people for a whole year. It was there in Antioch that the disciples were first called Christians (Acts 11:26).

Because of a dearth, the saints at Antioch sent relief to those in Jerusalem by the hands of Saul and Barnabas (Acts 11:30). Barnabas and Saul returned from Jerusalem taking with them John Mark the nephew of Barnabas.

First Journey There Were Gathered at Antioch Prophets and Teachers Who Ministered to the Lord and Fasted. the Holy Ghost Said, "Separate Me Barnabas and Saul for the Work Whereunto I Have Called Them," so They Were Sent Away and Embarked on Their First Journey to Cyprus and Asia Minor (Acts 13:1,2).

Saul and those with him went from Paphos (on the island of Cyprus) to Perga in Pamphylia, where John Mark departed, returning home to Jerusalem. Leaving Perga they went to Antioch in Pisidia where Paul gave a discourse on Israel's history, leading up to Jesus and the resurrection. He gave a warning to the Jews among them who would despise and perish. (Antioch in Pisidia is a different Antioch.)

The following Sabbath almost the entire city turned out to hear Paul and Barnabas. Some blaspheming Jews caused Paul to say, "[Ye] judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Acts 13:1-46. The Gentiles hearing this were glad and "as many as were ordained to eternal life believed." Thus the Word of the Lord was spread abroad.

The Jews expelled Paul and Barnabas from their coast. So they shook off the dust from their feet and went to Iconium (Acts 13:47-52), where many Jews and Greeks believed the word.

Under persecution they fled to Lystra and Derbe, cities of Lycaonia, preaching the gospel. Paul healed a lame man, causing him to rise to his feet. The city was moved, believing that their gods had come down to heal, and they tried to worship Paul and Barnabas, but Paul told them that they were mere men. The Jews stirred up persecution and stoned Paul, leaving him as dead. (It could have been at this time that Paul had his experience of entering the third heaven. 2 Cor. 12:1-4.)

But he revived and the next day departed to Derbe with Barnabas, then returned to Lystra, Iconium, and Antioch. (This was a different Antioch from the one where they were commended to the Lord's work.)

They ordained them elders in every church, commended the believers to the Lord, and returned by way of Perga to Antioch where they first were commended to the grace of God. They gathered the church together and rehearsed their experiences, remaining there a long time (Acts 14:1-28).

Paul and Barnabas went up to Jerusalem in connection with a dispute as to circumcision. The Lord used Peter and James to settle the matter which was a most vital thing for all time. If this had not been settled, Christianity would have been divided into two camps.

Paul and Barnabas, with Judas and Silas, chief men among the brethren, journeyed to Antioch, Syria, and Cilicia.

Second Journey Paul and Barnabas Continued in Antioch, Then They Decided to Visit the Brethren in Asia Minor Where They Had Preached the Word of God. Barnabas Wanted to Take John Mark With Them, but Paul Refused, Because John Mark Had Left Them Previously. so Barnabas and John Departed to Cyprus (Acts 15) While Paul Took Silas With Him to Derbe and Lystra. Paul Found There a Disciple Named Timotheus, Whom He Baptized and Took Him With Him in the Work.

Paul took a second journey with Silas and Timothy through Asia Minor, Macedonia, and Greece.

It was on this trip that the Spirit of God revealed certain ones at Philippi, such as the women who gathered at the riverside to pray, who later formed the assembly.

Having been cast into prison for preaching the gospel, Paul and Silas sang praises to the Lord. Suddenly an earthquake shook everything and the prisoners' bands were loosed. "The keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled." Paul called to him, and he called for a light and was converted in the prison by that well-known scripture, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." Acts 16:31. This was the beginning of the assembly at Philippi.

In Thessalonica Paul reasoned with those in the synagogue out of the Scriptures. Some believed, but others set the city in an uproar and Jason was taken prisoner.

Paul and Silas departed by night to Berea where they found the people to be more noble than those in Thessalonica in that they received the Word readily.

The Jews stirred up the people, and Paul returned to the sea. He was taken to Athens by disciples, and while waiting for Silas and Timothy, he preached in Mars' Hill (Acts 17:22). A few believed, but the leaders rejected him.

Paul left Athens and went to Corinth, where he met Aquila and Priscilla who also were tent makers. There he abode.

The Lord spoke to Paul saying, "I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. And he continued there a year and six months, teaching the Word of God among them." Acts 18:10,11.

The first and second letters to the Thessalonians were written while Paul dwelt at Corinth for one year and six months.

The Jews made insurrection against Paul, but he still remained in Corinth for a while, then sailed into Syria. Paul had cut off his hair in Cenchrea, for he had made a vow.

He left Aquila and Priscilla at Ephesus, then sailed to Caesarea, saluted the church, and went on to Antioch.

Third Journey After Some Time He Went to Galatia and Phrygia, Encouraging the Disciples (Acts 18:11-23). Paul Baptized Certain Jews Who Had Not Heard That the Holy Spirit Had Come (Acts 19:1-4).

Paul returned to Ephesus and continued there two years and three months. Although he purposed to see Rome, his purpose was not granted at that time (Acts 19:21). He later went to Rome in chains. (Galatians and First Corinthians were written at this time.) Paul was persecuted at Ephesus, and the city went into an uproar but was quieted by the town clerk (Acts 19:24-41).

After visiting Macedonia and Greece, where he abode three months, he continued on to Troas where he met many disciples who had waited for him. He abode several days at Troas where the disciples gathered for the breaking of bread on the first day of the week. Paul preached there until midnight. He walked from Troas to Assos and went on to Mitylene and Miletus by boat.

Paul sailed by Ephesus, not stopping there, intending to be at Jerusalem for the Passover (Acts 20:1-16), but later he sent (Second Corinthians and Romans were written at this time.) for the elders from Ephesus and met them on the shore. He told them what would follow after his decease, and they sorrowed because they would see his face no more, then "accompanied him to the ship." Acts 20:17-38.

Paul sailed into Syria to Tire, tarrying seven days. He was warned not to go to Jerusalem and he sailed to Caesarea where he stayed many days.

A prophet named Agabus prophesied of Paul's captivity at Jerusalem (Acts 21:14). This occurred in the house of Philip the evangelist.

Nevertheless Paul arrived at Jerusalem and made a vow seven days at the temple. When the people were stirred up and went about to kill Paul, the chief captains of the Roman army delivered him but kept him confined.

In Bonds Before the Multitude Paul Rehearsed His Conversion, but This Resulted in a Tumult, and Paul Was Taken Into the Castle (Acts 21:15;22:30). Being Put Before the Counsel of the Jews, He Divided the Pharisees and the Sadducees Because He Spoke of Resurrection. the Lord Stood by Paul That Night Saying, "Be of Good Cheer, Paul: for As Thou Hast Testified of Me in Jerusalem, so Must Thou Bear Witness Also at Rome." Acts 23:11.

The Jews then banded together to kill Paul, but his sister's son heard of this and entering the castle told him. Paul's nephew was brought before Claudius Lysias, the chief captain, who ordered a small army to take Paul to Caesarea that night. He was then placed in the custody of Felix the governor (Acts 23:35).

After five days Ananias the high priest came down with an orator to seek to take Paul to Jerusalem captive, but instead he was kept bound for two years, then heard by Festus. Rather than going to Jerusalem to be judged, Paul appealed unto Caesar.

He was heard by King Agrippa. As was said at his conversion, he must witness before kings. Paul recounted his life and conversion to Agrippa and Festus (Acts 26:32). As Paul sailed for Rome, he experienced a shipwreck, but the Lord spoke to Paul while on the ship and told him that all persons on the wrecked ship would be spared (Acts 27).

They were cast upon land at Malta. Paul healed the father of Publius, chief man of the island, also others. There he abode three months before sailing to Rome where the brethren met him at Appii Forum.

At Rome Paul was allowed to dwell in his own hired house, chained to a soldier who kept him (Acts 28:16). He called the chief of the Jews together to inquire if they had heard of his imprisonment and why. They asked to hear his testimony. Receiving no response, Paul spoke one word, "Well spoke the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand.... Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it."

"Paul dwelt two whole years in his own hired house... preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." Acts 28:25-31.

There, in his own hired house, he wrote the letters to the Ephesians, Philemon, the Colossians, and the Philippians.

Forth Journey Being Liberated, He Took Another Journey to Crete and Left Titus There (Titus 1:5). He Bade Timothy to Remain at Ephesus (1 Tim. 1:3) While He Himself Went Into Macedonia (1 Tim. 1:3).

Hebrews, the first letter to Timothy, and a letter to Titus were written at this time.

Paul wintered at Nicopolis, then visited Miletum, leaving Trophimus there sick (2 Tim. 4:20).

Paul was then arrested and sent to Rome.

The second letter to Timothy was written at this time.

Paul's ministry covers approximately 30 years. He was about fifty years old when put to death by Nero.

So ends a life of purpose, selflessness, moral power, endurance, hope and love. Soon, by grace, we shall meet this mighty servant of God.

Paul's First Letter to the Thessalonians: 1 Thessalonians 1

"Unto the church of the Thessalonians which is in God the Father."

How fitting an introduction this is, especially to an assembly which had been brought into the faith hardly a year before.

"In God the Father." It is precious to realize that no matter how little we know, and even how much needs to be done in our lives by way of correction, we are still in God the Father. The only places where this expression is used are in the first and second letters to the Thessalonians. In the second letter he writes, "In God our Father."

What a cheer to the apostle to know that his work had not been in vain. He had a report of their welfare through Timothy who had visited them.

Paul gave thanks always to God for them because of their happy response to the Word preached to them. What a happy assembly! Their works were "works of faith," their labor, that "of love," and their hope was a "patience of hope," waiting for their Lord from heaven.

It seems that this was the general state in the assembly. Their election was of God and was sure.

The Word of God had come to them in power, in the Holy Ghost, and in much assurance. Because of the persecution from the world, this letter was a real comfort to them.

How refreshing to see a newly converted assembly so warm in the faith, love, and hope with patience, enduring the reproach of the world, with the hope of the Lord's coming for them so vividly fixed in their minds and hearts. Here we are given to see the Christian character in others unfolded before our eyes, fresh and full of joy and service to the Lord.

It is in those first two letters coming of Christ attaches the hearts of His people to Him. The believer is converted to wait for the Lord from heaven. The joy of the believers in regard to their fruits of service are realized in His presence, for it is communion with the Lord which gives value to all that we do in service to Him.

The Lord's coming is the consolation in the death of a loved one who is the Lord's. We learn this in chapter 4. The Lord is present in the heart because of the knowledge of His coming, and because He is the Object, the believer's affections are raised, bringing fruit of the Spirit. This life has its existence in God, the Father, and is the life of the assembly flowing from known relationship with the Father. Only Christianity gives this, and our hearts should be moved to walk in holiness. As little children, those in Thessalonica knew the Father. What a tender relationship!

It was because of the transition from heathendom to Christianity that the apostle refers to their knowledge of the one true God in contrast to idols.

We have before us the life of young Christians with first love developing in each in the knowledge of God the Father and our Lord Jesus Christ. This the apostle remembered in his prayers as he prayed for them.

The marks of Christianity in this world are faith, hope, and love. May our faith be according to God's Word in regard to our labor in communion with Himself, for our labor is a service of love, not mere duty. Our patience will prove the reality of our hope in the coming of our Lord Jesus Christ from heaven, our Deliverer from the coming wrath.

1 Thessalonians 2

The walk of the Thessalonians was a testimony to all of the fact that they had forsaken their idols, outward or inward, that they were perfectly cleansed from their sins, and that they expected Jesus from heaven.

Paul, reciting his own trials, encouraged them in theirs, and reminded them of his experience at Philippi and of his deliverance.

Paul's ministry was from the heart. Good if it were always so from us. There was no covetousness, deceit, uncleanness, nor guile. He did not use flattery, nor did he seek glory from men.

The apostle was gentle among them as a nurse cherishes her own children. He expressed sincerely his affection for the saints, willing to do all that was possible for them. He labored night and day with his own hands, making tents to pay his way while he ministered to the Thessalonian saints in order that he would not be chargeable to them while he preached the gospel of God.

Paul mentions how holily, justly, and unblamably he and his co-worker behaved themselves among the believers. He exhorted and comforted them as a father would his own children, his desire being that they might walk worthy of God who had called them to His kingdom and glory. The saints had received Paul's teaching as the word of God, and so it was.

There had been much disdain on the part of the Jews toward the brethren, but by grace, the joy of being in God the Father had caused these poor saints in Thessalonica to be followers of the churches of Judea. What a triumph of grace this was. The Jews in hatred to Christ sought to forbid Paul to preach to the Gentiles that they might be saved. Because of this God's wrath has come upon them.

The apostle desired to visit the saints at Thessalonica but was hindered by Satan. Paul's joy was, if not being able to see them again on earth, that they would be his crown of rejoicing in heaven "in the presence of the Lord Jesus Christ at His coming." They will be Paul's glory and joy. This is precious, eternal fruit that will never pass away. Lord, may this be our joy also.

1 Thessalonians 3

Paul remained in Athens while Timothy visited Thessalonica again, returning to give Paul an account of their state. He reminded the saints that the afflictions, the persecution from the Jews, are what we as Christians are appointed to. In his former visit he explained to them that affliction would come, as it did. Because of this, Paul sent Timothy to know their state. He now rejoiced that the saints were standing firm. This brought comfort to Paul so that he could say, "For now we live if ye stand fast in the Lord."

What a mighty change came over Paul! Once as Saul, breathing out threatenings, taking men and women to prison because they believed in Christ, he now in tender love, as a nurse and a father, cares for them as his own children, desiring their growth in the things of God.

Paul's heart rejoiced in the prospect of seeing saints in heaven who in every place had believed in Christ Jesus their Savior. This company, having been delivered from the corruption of this world, now stood in the purest affections ever known.

Years would pass before he would see the saints of Thessalonica again. The apostle desired once again to perfect that which was lacking in their faith, desired that their love one to another might abound more and more, and that their hearts might be established "unblamable in holiness before God the Father at the coming of our Lord Jesus Christ with all His saints." This will be the day of manifestation, letting the world know that we belong to Him.

1 Thessalonians 4

There were still dangers that beset these dear saints, habits of years that more or less characterized the heathen, if not all men. Immorality was one of them, impurity in life by habit so ingrained in them that it was hard for them to realize that it was sin. Such is the case in the Christian (so-called) world today. Evangelized Christendom is not free from this danger but rather leads the world in it.

God's commandment was sanctification to abstain from fornication. Our vessels should be possessed in sanctification and honor.

They were not to defraud one another as to fornication or adultery by taking another man's wife. God will avenge all such, and we have been called unto holiness. The body was now to be used for the Lord.

The saints in Thessalonica had set an example of love and care one for another. Now they are exhorted to abound in it, more and more. They were to walk quietly, working with their own hands so as to be no man's debtor but that the Lord might be glorified in the matter also.

How precious the truth of the Lord's taking a sinner and spiritually washing him daily until, instead of the old habits prevailing, the pressure of the new, under grace, deadens the old.

The coming of the Lord, so fresh in the sight of the saints in their spiritual mind, is spoken of in every chapter of the first letter to the Thessalonians, only in different ways. In verses 15-17 we have the immediate, blessed hope before us, immediate because we expect His coming at any moment.

After the resurrection, when the Lord in God's time returns in judgment to the earth, God will bring all of His people with Him, but the believers' immediate hope is the time of the rapture when at the shout of victory, the voice of the archangel (heavenly authority), and the trump of God (the power that raises the dead) will cause all the dead and living among believers to be raised, changed, and caught away as we "meet the Lord in the air: and so shall we ever be with the Lord." We are to comfort one another with these words. In verse 14, the "even so" means just as Christ rose and was caught away in a cloud, so shall we.

1 Thessalonians 5

These saints were in the enjoyment of a fresh, new Christian life. The times and seasons were not a necessity for them to know about until they were established. The apostle gave them a quick summary of this, however, in the first ten verses. While the world is glorying in success and looking forward to the completion of their plans for a new civilization of comfort, peace, and safety, then sudden destruction will come upon them as travail upon a woman with child, and they shall not escape.

But the apostle goes on to comfort the saints and let them know that they are children of light and of the day, not of the night or of darkness. If of the day let us not sleep as others; our part is to watch for the Lord's coming and to be sober. Those who sleep sleep in the night, those drunken are inebriated in the night. We who are of the day should be sober, putting on the breastplate of faith and love, and for a helmet the hope of salvation.

Our portion is not wrath, but to obtain salvation by our Lord Jesus Christ, "who died for us that, whether we wake or sleep [are living or in the grave] we shall live together with Him."

Very few exhortations are needed where believers are walking in the freshness of first love. There was nothing among these saints to blame. They did not have a full understanding of doctrine, but affection flowed through the assembly, and that would build them up to be Christ-like in their testimony. Here we see the fountain in its freshness, near to its Source.

The saints were to know them which labored among them and those over them in the Lord. No elders or deacons are mentioned, nothing formal, only that which fit their state in all its freshness.

Love would have a care for the weak, whatever their condition. They were to follow what was good. They were to be careful not to quench the Spirit, but to act when the Spirit gave liberty. Rejoicing and prayer were always in season. They should prove, but not despise, those who prophesied, giving thanks for everything. They were to abstain from every appearance of evil.

The spirit is mentioned first, before the soul or body, for it is by the spirit that we make contact with God.

The soul is the center of our desires, the body is what gives expression to any holy desire. The apostle desired that the saints should be presented "blameless unto the coming of our Lord Jesus Christ." This letter was to be read to the entire assembly for the profit of all.

Paul's Second Letter to the Thessalonians: 2 Thessalonians 1

The saints in the second letter were assumed to be less joyful than in the first letter. Under persecution they had become confused as to the rapture and the appearing. The heavenly side of their faith had become dim, although their faith itself was strong. They needed further instruction as to the day of the Lord. Their faith continued to grow, for which the apostle gave thanks to God, and they had continued as before, but their joy had weakened.

Since the saints were passing through much persecution they were not so firm in hope. Furthermore the enemy had brought false doctrine among them, turning their eyes away from the rapture and saying that the day of the Lord had come. Not being acquainted with the full truth yet, the enemy sought to fill their minds with fear and false teaching.

The apostle, however, began by setting forth the truth showing the end of the matter-how the saints will be resting while the Lord will pour out His fury upon an unsuspecting people among the Gentiles and Jews.

The entire heavenly company, composed of the Church, the Old Testament saints, and the martyrs, will be at this appearing and the Lord will be "admired in all them that believe." For the professing world who are without life it will be everlasting destruction, while for the saints Christ will be glorified in them. This will be the day of His appearing, of Armageddon, of the revelation of our Lord Jesus Christ. The apostle desired that the name of the Lord Jesus Christ be glorified in them and they in Him.

How could persecution be the day of the Lord, when the wicked had control? In that day, the day of the Lord, the Lord would have control, the enemy put down. The judgment would be on those who knew not God, and those who believed not the gospel.

2 Thessalonians 2

The apostle in addressing the saints spoke of the coming of our Lord Jesus Christ and our gathering, at the rapture, to Him. They were not to be shaken in mind, or troubled by the letter they had received, as if it were from the apostle (no doubt a forged letter with the apostle's name on it) leading them to believe that the day of Christ (Lord) was at hand. This was an error that had come in to trouble them.

The gathering together to Christ (verse 1) could not be the day of the Lord. It could not have yet come, because Christians were not gathered to the Lord in heaven; they were to come with Him at the day of the Lord.

Judgment could not be exercised because the wicked one had not yet appeared. Iniquity had to reach its height before the judgment of the day of the Lord would come. The saints had to be in the same position as Christ, to be gathered together unto Him, before He could manifest Himself in glory to those outside. Christ would publicly honor His saints in the sight of the rebels at the time of judgment.

The man of sin will appear in full rebellion, the man of the earth, in hatred to God and His saints. Generally there will be a renunciation of faith. The man of sin will assume the place of God in His temple and will take a place above all that is called God. His character here is anti-religious. The secular power is not mentioned here, although the two are inseparable in evil. He will come as the unbridled man, the lawless one, the man of Satan, against the Man of God. He will be judged by the Man Christ Jesus from heaven. As long as the Church is on earth these things could not happen; the man of sin could not come forth.

It is those who received not the love of the truth who will be judged. Many had seen and known the truth but did not love it, showing by their ways in minding earthly things that they were enemies of the cross of Christ. This enemy of truth, the man of sin, is the false Jewish Messiah, king, and prophet. He also will make fire come down from heaven, as Elias did to prove who was God.

The apostle prayed that God and the Lord Jesus Christ Himself who has given everlasting consolation and good hope through grace would "comfort your hearts and establish you in every good word and work."

2 Thessalonians 3

The apostle asked for their prayers that he would be preserved in his labors. He desired their continued patient waiting for the Christ and their hearts to be directed to the love of God.

In the first letter Paul exhorted them to work with their hands and provide for themselves, not to lean upon others. Some continued in their careless ways, so he commanded the saints to withdraw from one who walked disorderly. The apostle had set the pattern for them by making tents to provide for himself while he preached the gospel among them. He commanded the disorderly ones "that with quietness they work, and eat their own bread." Otherwise the saints should not company with them. Paul desired that they might have peace from the Lord of peace.

Paul signed this letter with his own hand and mentioned it because someone must have written a letter and signed Paul's name to set forth the false doctrine that the day of the Lord had come.

Paul's Letter to the Galatians: Galatians 1

The enemy had come into the churches of Galatia making them the center for an evil which had become a source of sadness to the apostle, leading him to write this letter. There must have been many assemblies in Galatia.

Conditions at Corinth had caused the apostle much grief because of moral evil that had been allowed, but the evil in Galatia was of a more dangerous character and called for a strong rebuke. The gospel was being corrupted by the returning to ordinances, keeping the law and setting aside salvation by free grace on the basis of the shed blood of Christ and of that alone. He was not an apostle appointed by man but by Christ Himself.

This doctrine denied full redemption by the death of Christ on the cross and placed man's reasoning above the revelation given to Paul, which he had taught among them.

God allowed this evil to ripen early in the history of the Church, so that down through the ages the believers might be aware of the enemy's efforts to bring believers again under the law of Moses.

These Judaizing teachers had tried to nullify Paul's doctrine, saying that the believers among the Gentiles must keep the law in order to be saved. The same teaching of law brought in Catholicism, rituals, keeping of holy days, not eating certain foods on certain days, and finally introducing idolatry and the worshipping of intermediate beings.

The religious world slew the Lord Jesus and attacks truth.

Paul marveled that the saints had departed so soon from the truth of the clear gospel of peace and grace and had invented another gospel which was not another, but which perverted the true one. He told them that if even an angel should preach another, he should be accursed. Paul did not receive the gospel from man but by the revelation of Jesus Christ.

Paul spoke of his former life and of his enmity against Christ, having been a leader in the Jewish religion. When he was called by the Lord to preach the gospel, he did not consort with men, but received it directly from God by revelation.

Paul went into Arabia and after a time went back to Damascus, then three years after his conversion he saw Peter for fifteen days, but he saw no other apostles, except the Lord's brother. Following this he went into Cilicia in Syria. He was not known to the churches of Judea, but the word had gone out that the one who was their persecutor in time past was now preaching the faith which before he destroyed.

There was nothing in the gospel that could be altered without destroying it. It was the gospel (glad tidings) of God Himself; all else was of Satan. If Paul had given in to satisfy his opponents, he would not be the servant of Christ.

Galatians 2

Fourteen years after his conversion, Paul went to Jerusalem with Barnabas and Titus. By taking Titus, an uncircumcised Gentile, he publicly decided the question between Gentiles and the Judaizing Christians, setting aside circumcision for the Gentiles as a means of life.

He went there by revelation, guided by the Spirit of God, to communicate the gospel which he had previously preached to the Gentiles. There were false brethren present who were disrupting the assembly, to whom Paul gave no place. They seemed to be important, but Paul ignored them.

The leading apostles in Jerusalem gave the right hand of fellowship to Paul, having perceived the grace given to him. Paul had in laboring those fourteen years found many converts and formed assemblies. No one could deny this.

They all agreed that the apostles should remain at Jerusalem except Paul who should go to the heathen. Their desire was that all should remember the poor.

When Paul was at Antioch and Peter was present, Paul confronted him about his action of still separating from the Gentiles. Barnabas was also led away by it. Peter was thus rebuked by Paul for not being consistent with the gospel he preached that salvation by faith was for all.

Galatians 3

To give up Christ and His work, to substitute man's works instead, grieved the apostle.

The foolish Galatians had been bewitched; they did not believe the truth of Christ's dying for their sins to be the ground, and only ground, of salvation.

Was it by the hearing of faith that you received the gospel, or by the works of the law? he asked.

You began in the Spirit but are you now made perfect (full grown) by the flesh? do you suffer in vain?

Those who walk by faith are Abraham's children. The gospel was preached unto Abraham, saying that the Gentiles would be justified by faith. All nations were to be blessed through Abraham.

Those under the law are under a curse. "The just shall live by faith." Heb. 10:38.

The believer has been redeemed by Christ from the law's curse. Christ was made a curse for us. "Cursed is everyone that hangeth on a tree."

The blessing of Abraham was to come on the Gentiles through Jesus Christ "to receive the promise of the Spirit" through faith. There was a promise made to Abraham and his seed, not of many but One, Christ. The law came after the covenant, by four hundred and thirty years, which could not set aside the promise to Abraham. The inheritance cannot be by the law because God had given it to Abraham by promise.

This letter to the Galatians took them back to the very foundations of Christianity.

The heathen were the heirs of promise in Christ. The law was no longer the way set before the Jew for blessing, for he had broken the law. Therefore, the blessing of Abraham can now flow freely to all who have faith in Christ.

The law was introduced between the promise and its fulfillment so that the condition of man's heart might be seen. There was no law given that could give life, otherwise righteousness might have come by that means. Man in his nature is the slave of his passions and cannot fulfill the law.

The Jew was kept under this schoolmaster (a disciplinarian) in order "to bring us unto Christ, that we might be justified by faith." Having believed through faith, we are now no longer under a schoolmaster but are free and have life in the Spirit.

All who have faith are the children of God by Christ Jesus. Those who have been baptized unto Christ have put on Christ. There are no distinctions, male or female, Jew or Greek, bond or free, all are one in Christ Jesus. "If... Christ's, then are ye Abraham's seed, and heirs according to the promise."

Galatians 4

The Jew had been under the law until the fullness of time, when God sent forth His Son "to redeem them that were under the law, that we might receive the adoption of sons." Now, being sons, God has sent the Spirit of His Son into our hearts "crying, Abba, Father." No longer are we servants but sons, also heirs of God through Christ. Before the coming of Christ the Jew was like one who was not yet of age, as a servant who took orders from a father.

If sin had entered the creation by the woman, Christ came also by the woman. If man by the law was under condemnation, Christ also put Himself under law. He assumed the place in which man was by nature. This responsibility Christ alone has met. He came also to redeem us.

Paul wondered why the Galatians would turn to the law of Moses to further be in bondage after having known God. Their observing of days, months, and years caused Paul to be afraid of them. The observing of any day (except the Lord's day) which has a religious origin or character is contrary to Christianity.

Paul asked if he had labored in vain and begged them to be as he was, free from the law. He told them, "Ye received me as an angel of God.... Ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy?" "Where," he asks, "is the blessedness?"

These false teachers labored to have the saints come to their side, and to draw them away from the apostle. Paul labored again as though travailing in birth until Christ was formed in them anew.

To those who desired the law the apostle gave the example of Abraham's family where there were two sons, one by the bondwoman, the other by a free woman. The one by the bondwoman was by the flesh, the one by the free woman, by promise.

This allegory presents two covenants, one from Sinai, bondage, which is Agar, that compares with Jerusalem which was in bondage (to the law) with her children. The Jerusalem above is free, "which is our mother." The desolate woman, Abraham's seed, of faith, will have more children than the married-Judaism. We are the children of promise.

There was persecution on the part of the one born after the flesh, persecuting him who was born after the Spirit, and so it is now. The bondwoman was cast out, and we are of the free woman.

The assembly was not a promise but the result of the counsels of God of which the promises had never spoken. Really, the truth of the assembly, of which the apostle does not yet speak, is higher than the promises.

Galatians 5

The Galatian believers, under the free woman, as it were, were at liberty and were now to stand in that liberty and not go back to the bondwoman.

Christ will not profit one who places himself under law, for such a one would be under the full requirements of the law, and Christ and His work are of no value to him. He is fallen from grace. To be once under grace and then return back to the law is to fall.

The believer in Christ is made the righteousness of God. Here he rests even as God does rest. We are waiting "for the hope of righteousness by faith."

A little leaven leavens the whole lump, thus the assembly is defiled.

The saints did once run well. Paul said, "Who did hinder you, that ye should not obey the truth?" He had confidence in them through the Lord that they would obey, and whoever troubled them would bear his judgment. The one who preached circumcision had no persecution. The world will accept that but will not accept free grace. Paul desired that those who troubled them would be cut off.

Being called unto liberty they should serve one another in love. In loving their neighbors as themselves the law was fulfilled. To walk in the Spirit was to not fulfill the lusts of the flesh. The doctrine of perfect grace was connected with a walk worthy of God's people without law.

We are hindered by the flesh when walking according to the Spirit, and the Spirit resists the working of the flesh to prevent it from doing what it would.

"The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." The law cannot be a rule of life for the believer. We walk by faith which means to have the Word alone applied to our hearts and consciences and to our pathway.

To be filled with the Spirit supposes that the flesh is set aside. This will bring the fruit of the Spirit rather than the fruits of nature or the flesh. To be taken up with that which has no spiritual purpose or value is going back to the flesh.

Galatians 6

The law is not our guide. True holiness comes without the law. The strength and rule for holiness are by the Word, walking in the Spirit.

Should one be found at fault, the Christian's work is to restore such, not criticize, in the spirit of meekness, lest he fall himself. Public, outward sin is not the question here. To bear one another's burdens is our privilege.

There were those who sought to lead the believers back to the law and made something of themselves. Such deceive themselves. Those in the assembly who are taught should support the servants who teach them; they also should have a special consideration for the saints in need. What a privilege to show out Christianity in a practical way by doing good.

There is a universal law which applies to all, believers or unbelievers. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." To sow to the flesh is corruption, but they that sow to the Spirit shall of the Spirit reap life everlasting. To pretend to be a Christian and walk after the flesh is to mock God.

Paul was careful of his writing letters, as they were being inspired by God and he signed them with his own hand, although others usually wrote for him.

Paul returned to the subject of his letter, that there were some who would include the law with grace. Those Jews who wanted the saints to be circumcised would benefit because they would escape persecution, for the world will accept the doctrine of law but not of grace. The reproach of the cross was the life of Christianity. The cross tells what man is and what God is.

In Paul's eyes the One who was upon the cross was great. To believe in a crucified Christ overcomes the world. The apostle suffered greatly for the truth; his words showed who was his Master. His right as a servant of God should no more be questioned.

For those in Christ Jesus, neither the law nor the flesh avails in any way. There must be a new creature. Those who follow this rule find mercy and peace, as does the Israel of God. The Israel of God are those who, out of Israel, put their whole belief in Christ Jesus, without following the law, once Jews but now safe in Christ Jesus.

Paul's First Letter to the Corinthians: 1 Corinthians 1

Paul addresses his letter to "the church of God... at Corinth... with all that in every place call upon the name of Jesus Christ our Lord." So the letter is addressed to the Church of God (through the local expression of it in Corinth) and embraces all who are in the house of God by profession. The former company is sanctified (separated) by Christ Jesus and represents the Church in the true sense of the one body.

The Apostle Paul's ministry was to all believers, everywhere, his gospel to the whole creation.

At Corinth there were many believers, because God had said to Paul at the time of his first visit to Corinth, "I have much people in this city." There might have been several places in Corinth where saints were gathered because of distance, but they were of the same body and in fellowship with each other, expressing the truth by being gathered to the alone precious name of the Lord Jesus.

"There is one body" (Eph. 4:4) and Christians should gather on that divine ground, not as a sect. The present truth for God's people is the truth of the one body. It is largely lost today. Man's will has set up divisions of which this chapter speaks. Very few are gathered on divine ground. Only those separated and gathered on that ground set forth the truth of the one body.

The apostle commended the saints and spoke of the various gifts in the assembly. They were waiting for the Lord Jesus Christ who will confirm them unto the end so that they will "be blameless in the day of our Lord Jesus Christ." The apostle recognized everything of good that he could in that assembly before he began the different subjects that were on his heart.

There were divisions which have always been a sad thing among God's people. In the assembly at Corinth there were men of stature, good speakers, perhaps some wealthy in worldly goods, gifted in prophecy, speaking in tongues. The enemy used these traits to form schools around certain men, even Christ and Paul were supposed heads of parties. In the last instance it was more a reproach because Christ and Paul were ignored. Paul asked, "Is Christ divided?" He renounced it all; there was only one body.

Before any charges were made by the apostle, he was careful that there were witnesses who could substantiate these claims as to these divisions. The house of Chloe had borne testimony to this fact in the ears of the apostle. Paul's mission was not to baptize but to preach the gospel to the Gentiles and especially to declare the truth of the one body and the mystery. He showed that in Christianity it was not a question of gift or wealth that the saints were to recognize, but the truth itself. One was to speak and the others were to judge.

God has made foolish the world's wisdom. The cross of Christ and the poor and weak things are what God uses for His work and glory in this present day. To those who are called, Christ is the power and wisdom of God. "The foolishness of God is wiser than men; and the weakness of God is stronger than men," that no flesh should glory in His presence. Christ Jesus "is made unto us wisdom, and righteousness, and sanctification, and redemption." The redemption of our bodies is yet to come. So we glory in the Lord.

1 Corinthians 2

When he first came to Corinth, Paul preached nothing but Christ and Him crucified, which was in contrast to philosophy so prevalent at Corinth. Philosophy means the love of wisdom and leads the soul into reason and unbelief.

The apostle came in weakness and fear, not in the energy of the flesh, but in the power of the Spirit. We learn in the epistle to the Romans that our flesh is in the place of death, and only grace will do for life or service.

His desire was that their faith should not stand in the wisdom of men, but in God's power.

In these verses we see that Paul would have taught the assembly of the mystery, the deep things of God, the assembly's eternal place in the Father's house, and the precious things that accompany and are dependent upon those truths which are found in Ephesians. These should occupy us, but the state of the saints was such that they were not able to take these things in.

There are three special thoughts here: one, we have received by the Spirit; two, we speak by the Spirit; three, we discern by the Spirit.

Our natural minds and senses have no place in spiritual matters, for they only spoil, as was the case in Corinth. Divisions were made by the flesh and were of the flesh, but the spiritual mind has heavenly things before it, and in contrast to the natural man, it judges all things. "We have the mind of Christ."

1 Corinthians 3

The assembly was carnal and were "babes in Christ," as to spiritual intelligence. They had to be fed with milk; they were not able to eat meat. They had not judged the divisions and the moral evil among them.

The saints, however, were laboring together with God, building upon the foundation the Apostle Paul had laid, and that foundation was Christ.

Paul spoke of the way in which each one would build upon this foundation and of the material used: gold, silver, precious stones, wood, hay, and stubble.

The judgment seat of Christ will declare every man's work of what sort it is. Only the gold, silver, and precious stones, only that which is taught by the Word, will withstand the fire. Man's reasonings have no place here. In the fire (God's character) is the test; we find out what sort the work is. Will it stand the fire?

In heaven all things will be of God. The result of our work must be of God or it will be destroyed. For those whose work abides, there will be a reward, otherwise the work will be burned up.

The assembly is the temple of God, and one who defiles it by disseminating false doctrine will be destroyed.

The apostle warned about depending upon the wisdom of the flesh.

1 Corinthians 4

The apostle was "a steward of the mysteries of God," which required faithfulness. He was firm toward the assembly in their allowance of evil, but underneath there was deep compassion. Were they not God's people? Stray they might, but grace came in to meet their need and also to sustain the apostle, the vessel used to meet their need.

They were set against the apostle and he answered, "I know nothing by myself." Don't judge anything before the time, for all will come out then, and He that judges me is the Lord. "Then shall every man have praise of God."

Paul and Apollos transferred the failure in the assembly upon themselves to teach the saints not to be puffed up, one against another. How many things the dear saints at Corinth had to learn. Surely it is the Holy Spirit which led the apostle's pen as he wrote, all for our benefit. "Who maketh thee to differ from another?" Have you something that you have not received? Why then do you glory?

Paul told the saints that he wished that it was time to reign so that he could reign with them. This was no time to reign as kings but to humble themselves. The apostle was made a spectacle to the world and suffered many privations.

Corinth might have had many instructors, but only one father. "Be ye followers of me," Paul said, "I will come to you shortly... and know, not the speech, but the power." The kingdom of God is in power. Would they have the apostle come with a rod, or in the spirit of meekness?

1 Corinthians 5

The city of Corinth was known for its immorality. The assembly was in a sad state, with a case of fornication made known to the saints. The Lord allowed only one to come out, a case of incest, to show the saints for all time how to act for the Lord's glory in putting away sin from the assembly.

It would have been good if the saints had mourned, but instead a further rebuke was needed.

Only the apostle could deliver unto Satan one who had sinned, this for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. This he and they in the name of the Lord Jesus did through the assembly's acting by his authority.

Evil spreads where there is very little conscience. A little leaven leavens the whole lump. The old leaven must be purged out from the assembly that there may be a new lump as before.

Here the power of the assembly is seen in its normal condition. These verses give the duty of the assembly.

The saints were not to eat or keep company with such a person, though he be called a believer. It is not only one who is in the assembly, but a brother, wherever he be. God forbids fellowship with such, if he is found in open sin.

The list in verse 10 is not an official list, but a sample of sins against which we are to guard. Other sins may come up besides these in the list.

1 Corinthians 6

This chapter instructs us in temporal matters, lawsuits, and in the latter part, fornication.

It is contrary to Scripture for a believer to go to law against another believer rather than before the assembly.

Since the time is coming when the saints will judge the world, even angels, cannot the saints judge these matters? There should be a wise man in the assembly able to settle the matter between the saints before the assembly. Why not suffer the wrong and leave it with the Lord?

Those who will not inherit the kingdom of God are listed, and it is good for us to remember that we were such before we were saved. How much guilt has been washed away in the blood of Christ! We are justified, but we need grace not to be brought under the power of evil.

The apostle added another warning against fornication. Our bodies are the temple of the Holy Spirit, a solemn consideration to know that God the Spirit dwells in us, hence, being bought with a price, we should glorify God in our bodies which are God's.

1 Corinthians 7

Marriage is before us in this chapter, a guard against the evil of fornication.

For a man not to touch a woman may mean never to encourage companionship unless there is earnestness.

The institution of marriage, for man's comfort and happiness in this world, should never be violated. It was established for a man to have one wife and a wife to have one husband, and all of the privileges and responsibilities should be carried out cheerfully by both parties.

Paul was not married and desired that all might be like himself in that respect, but he allows that each has his own gift from God. If there is a necessity, they should marry.

The married wife should not depart from her husband. If she does, she should remain unmarried or be reconciled to her husband. The husband is not to put away his wife. If one is a believer and the other an unbeliever, they should remain together, but if one depart, the other is no longer bound to the mate. Bondage means to be married. We are called to peace.

The object is to seek the salvation and the blessing of the other one.

A servant (slave) should abide as such, and all are to abide in the calling in which they have been called. If a slave has liberty and is released, he should be thankful.

Do not be anxious to marry, but if you marry you have not sinned. "Marriage is honorable in all, and the bed undefiled." Heb. 13:4.

There is trouble in married life, perhaps more so than in a single life, since the unmarried seeks to please the Lord, the married to please the mate.

In view of the fact that the time is short, all here is passing, the world's fashion passes away, how good to constantly keep our heavenly portion before our souls.

1 Corinthians 8

In regard to idols, there is a knowledge that puffs man up. True knowledge comes from God and edifies to give discernment in this world of departure from God.

We have one God and Father and one Lord Jesus Christ. Not all men have this knowledge, for some offer to idols. There is a demon behind every idol. What we do might be a stumbling to souls. If one had worshiped idols all of his life and suddenly found Christ, he might through lack of teaching still worship idols. We should be careful not to eat what is offered to idols, although we have knowledge.

1 Corinthians 9

Paul had seen the Lord in glory and could insist on his apostleship. He may have been meek and lowly and dependent, to fight against Satan, but he insisted upon his authority as an apostle. The Corinthian saints were a proof of His apostleship. He says, "Am I not free" to marry, to cease working?

Sowing spiritual things should call for a return in carnal things, such as food, clothing, a bed, and essentials. The ones who preach the gospel should be supported.

The apostle was called by the Lord and was bound to preach the gospel, but he would not take support from Corinth, lest he hinder the work that was on his heart. He made tents to pay expenses.

Paul desired to bring salvation to man and bowed himself in the dust to do it.

Those who strive for mastery should be temperate in all things in view of an incorruptible crown. It will not do to beat the air, but before God we keep our bodies under, not allowing the flesh to act, lest one should be a castaway-lost.

1 Corinthians 10

Exhortation to professors continues from chapter 1:9 to chapter 10:14. There were such in Corinth in that day as well as in our day, a mixed multitude, real and false, mixed together, as in the day of Moses, baptized in the cloud and in the sea. They were all identified with Moses. Today there are in Christendom myriads who are identified outwardly with Christ.

They all drank the same spiritual drink and ate the same spiritual meat. "They drank of that spiritual Rock... Christ." Those with whom God was not well pleased were overthrown in the wilderness. They were merely professors, not believers. There were idolaters, fornicators, those who tempted Christ, murmurers, but bound up in the same company with believers. Such is Christendom.

These Old Testament examples are "written for our admonition, upon whom the ends of the world are come."

If you stand, it must be by grace, otherwise you may fall. Every temptation that besets us is common to man, that is, it is in the capacity of man, not something beyond him. "God is faithful." You will not have temptation beyond your measure. There will be a way to bear it.

The following comments upon the truth of the one body continue through chapter 14.

The cup of blessing is communion of the blood of Christ. The blood of Christ is the foundation of all blessing for man, so it is mentioned first. "Without shedding of blood is no remission." Heb. 9:22.

We are one body, all partakers of the one bread. In Israel, those who ate of the sacrifices were partakers of the altar. Thus we have the communion of the blood and of the body of Christ. This is the basis of our blessings.

The Gentiles sacrifice to idols, to demons. We cannot eat of the table of demons and at the same time of the table of the Lord. We cannot apply this scripture to other tables of Christendom such as Baptist, Methodist, etc., which are not tables of demons but tables set up largely in earnest as seeking to remember the Lord.

If I am bid by an unbeliever to a feast, I eat what is set before me, asking no questions for conscience' sake. If I am told that it was offered to an idol, I would not eat for the sake of the conscience of the man who spoke to me.

Whatever we do should be for the glory of God. We are to give no offense to the Jew, Gentile, or Church of God.

1 Corinthians 11

The apostle desired that the saints be followers of him, even as he followed Christ. Paul was endowed by the Holy Spirit to be a pattern for those who would after believe on Christ.

There is an order of responsibility, first, God as the Head of Christ, Who is the Head of the man, and the man is the head of the woman.

For a man to cover his head when praying or prophesying dishonors his Head (Christ). With the woman, an uncovered head, when praying or prophesying, dishonors her head (her husband). If she is not covered, let her be shorn and expose her shame.

The woman should have power (authority) upon her head because of the angels. A woman's hair is her glory, should remain long, given her for a covering in lieu of a veil. This does not take the place of a special cover when praying or prophesying. That is a matter of faith which takes effort and pleases the Lord.

The angels learn things that they have never known before as they look down upon the Church, and they desire to look into these things. The man is the image and glory of God; the woman is the glory of man. 'The woman is of the man, even so is the man also by the woman: but all things of God."

The custom of the saints is not contention.

In coming together for the Lord's supper, some brought their own supper to eat, so that some had food and some had not. Each should eat his own supper at home. Paul does not commend them for this irregularity.

The Apostle Paul had received a revelation from the Lord as to the Lord's supper. The bread and the cup are a memorial that give expression to the supreme sacrifice of Christ for our sins. By eating, we show the Lord's death until He comes.

To eat or drink unworthily dishonors the Lord's body and His blood, that took our place in death and in the grave. We, therefore, individually examine ourselves before we eat, but we should eat, and not pass the memorials by.

To eat in an unworthy manner brings judgment. Some are weak and sickly; many sleep. To allow one's mind to be taken off of the subject, the body and blood of Christ, is to eat and drink unworthily. If we would judge ourselves, we should not be judged. Those who are judged are chastened by the Lord in love in order that they be not condemned with the world.

1 Corinthians 12

This chapter gives instruction regarding spiritual gifts. The Corinthians had been idolaters, and the apostle wanted them to understand that only by the Spirit could they truly call Jesus, Lord.

There were many different gifts in the assembly and differences of administration and operations, but the same Lord directs and is over all things. The gifts in any assembly are for profit in wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues, and interpretation of tongues. The Spirit divides to each as He pleases.

For even as the body is many, still all are one body, "so also is Christ."

"For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit."

The body is one. All the members are necessary. The part that lacks has more honor, so that the members may have the same care one for the other.

There are gifts of apostles, prophets, teachers, miracles, powers, healings, helps, governments, and tongues. We should desire the greater gifts, yet there is a more excellent way. Tongues are a sign to the world, not His saints. They now have ceased.

1 Corinthians 13

God is love. Love is conformity to the nature of God, the living expression of what He is, the acting and feeling according to His likeness.

Divine love is the motive for the believer's actions toward others. Its source is within and its strength is independent of the objects before it. Love is sustained in difficulties through communion. This love is not self-seeking, but of the same manner as Christ's love when He sought us. One occupied with this love avoids evil and forgets all in order to do good.

Following are qualities, the first are of a passive character. In the first group of eight, self is renounced, in the next three we see joy in good which sets the heart free. In the final four positive energy is seen.

Love presumes good when evil is not seen, bears with evil when seen, long-suffering covers it.

Love is divine in a nature that never ceases or changes; it abides ever.

The knowledge of divine things here below is only attained in part, although we have the whole.

We lay hold of different truths singly. All that is past will pass away in that day and we shall understand the truth as a whole, in its unity. "We shall know even as we are known."

Love is more excellent than what is in the capacity of human nature, because it is the nature of God. We are to seek love and follow it, desiring gifts for edification to others.

1 Corinthians 14

Edification, exhortation, and comfort are received by the saints through prophesying. The prophet edifies the assembly. No one could speak for profit in the assembly unless the mind of God was communicated.

Two things are used by the Spirit, revelation and knowledge. Knowledge teaches truths or explains the Word and supposes a revelation already given of which the speaker availed himself for his own good and that of the saints. The important thing is to make oneself understood, whether singing, teaching or praying.

The speaking with tongues is unprofitable unless there is an interpreter to make the message understood. It is good when the speaker sees nothing in the gift that God has given except what edifies the souls who hear. What a gift to man to be able to impart to others what has been received by revelation or by listening to prophesying.

We cannot be in the presence of God and His Word without our consciences being active. Because of what we are, conscience is needed to lay hold of truth.

Whether in tongues (with an interpreter) or prophesying, two or three were allowed to speak, but one at a time.

Women were to be silent in the assembly and were not to direct others. They were to ask their husbands at home what they did not understand in the assembly meetings.

What the apostle taught was the inspired Word of God, spoken with tenderness and authority. What grace! Those filled with the Spirit would acknowledge that the apostle's words were inspired.

1 Corinthians 15

After giving the order of ministry for the saints, worship, and practical order in the assembly (as given in previous chapters), the apostle took up the important subject of the resurrection which had been denied by some. He proceeded to prove the resurrection to those who doubted.

The enemy is subtle, and if he is not able to turn the saints aside by one sin, he resorts to another, in this case stirring up disbelief in the resurrection out from among the dead.

According to that teaching, that the dead rise not, we who are believers would be of all men most miserable. We thereby would lose the present and have nothing to look forward to after this life.

The apostle began with the gospel to prove the truth of resurrection. He had already given to them by revelation how "Christ died for our sins according to the scriptures; and that He was buried, and that he rose again the third day according to the scriptures."

This should be sufficient for faith, but he continued his proof-Cephas (Peter) and the twelve had seen Him after the resurrection (Luke 24). Following this He was seen of more than five hundred brethren at once, probably at the time of His ascension forty days after His resurrection, of whom a large number were still alive when Paul wrote this letter. Then "He was seen of James; then of all the apostles." Last of all He was seen of Paul on the Damascus road, as one who was born before his time.

What we gather from this (Paul being a Jew) is that the blessings of the millennial day for the Jew will come after the first resurrection. The Jews who were saved, such as Paul, were brought into the Church before the millennial day and so will be part of the first resurrection, of which the future Jewish nation will have no part.

Paul did not consider himself fit to be an apostle because of persecuting the Church of God. To make such an one an apostle magnifies the grace of God, and to use him as a delineation (pattern) for those who should after believe was even greater grace.

It is to be remarked that grace had a tremendous effect upon the apostle, in that he labored more than all, through the grace of God. It would be good if grace had this effect upon us. What a waste to spend our lives for self when there are such rewards for faithfulness.

If none rise from the dead, then Christ is not risen; what use is there to preach if the dead rise not! The believer is still in his sins if Christ is not risen, and those who have died have perished.

Christ, having risen, is "the firstfruits of them that slept." Firstfruits means more than being first, it means that Christ has the power of life in His own person. This power is used to bring His own out of death into life. If the first man, Adam, led his race into death, the last Adam will lead His new race into life by resurrection. The order is, "Christ the firstfruits; afterward they that are Christ's at His coming."

There will still be 1000 years after the resurrection, and time will end at the close of the millennial day. The millennial period will be the time when Christ will complete the gathering together of all things to Himself. All who are believers will be gathered together, both which are in heaven and which are on earth, gathered "even in Him." All of those who have died in unbelief will be consigned to the lake of fire, at the great white throne. There also will be the annulling of all power and authority given at creation by Christ as Creator to creatures such as angels and later to men.

Christ gathers all together to Himself so he can give all to the Father, that God may be "all in all."

The term Father suggests that God has taken a new position of nearness to all creation, angels, and men.

Death is the last enemy to be destroyed by Christ.

It is clear that in all that is put under the Father, Christ is the exception. He willingly will put Himself, as a man, under the Father so that He will bring all things, even Himself, into subjection to God the Father, that God may be all in all.

Then Christ will take His place with His bride, the Church, whom the Father has given Him, to be His companion forever in the Father's house. How wonderful! We then will have crossed the frontier from earth to heaven. In the meantime, should not this bring praise and worship to a God Who has loved us with an everlasting love!

Baptized for the dead simply means identification with those who have died in faith. We are associated with them and die daily. It might be compared to a soldier who fills in the ranks where others have died in the battle.

To deny resurrection results in letting loose the flesh and its lusts. (If "tomorrow we die," what is the use of restraining the flesh?) How far can a Christian go?

"Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame." Spiritual lethargy possessed those at Corinth who allowed their minds to contradict the truth of resurrection, which they knew.

"How are the dead raised up? and with what body do they come?" The seed (that is the old body) is sown, but that which comes from it is a new body as it has pleased God. The old must die in order to be quickened.

What has puzzled those who work with seeds is the fact that the seed must die in order to sprout a new plant. Life comes from God only.

A terrestrial body will fit those who will dwell on the new earth forever and will go with the environment. The heavenly inhabitants will have a celestial (spiritual) body. There are no degrees of glory, but God distributes glory as it pleases Him.

Both resurrection and its character are shown here. We will be glorified immediately upon our resurrection before we enter heaven or come before the judgment seat. Our bodies will be incorruptible, glorious vessels of power and of a spiritual character. We shall be like Christ as a man in every way.

How great, glorious, and ecstatic will be the rapture. It is "given to the Son to have life in Himself." John 5:26.

The first man Adam was dust. As men, we have had our part in this Adam life. When we receive Christ, the last Adam, we have our part in the Son from heaven, in His life and mode of being. As we have had the image of the earthy, we shall have the image (likeness) of the heavenly. "As in Adam all die even so in Christ shall all be made alive."

Adam's race will inherit death, but Christ is the head of a spiritual, heavenly race, giving life according to the power of that life by which He quickens those who are His.

There is no place for flesh and blood in eternity. Flesh and bone will be there but no blood. The blood is the life of the flesh at present; Christ is our life for eternity.

We now have a body that is corruptible, but we shall be raised in incorruptibility in a body that cannot be corrupted. Only the body is spoken of as being corruptible in contrast to the soul and spirit.

Man will be set morally above death in his new body. Some will not die if Christ comes first. This is accomplished redemption; the final part of salvation is the redemption of the body.

In a moment, suddenly, in an instant, the dead shall rise changed and we shall be changed with them at the last trump. In the army there may be several trumpet calls of different tones. This is the last trump, the signal to march.

We may pass through death, or even deep trials here. Death is a passage into that which is eternal, and the moment we hear that shout we can say, "Grave, where is thy victory?" Through eternity we shall say, "Thanks be to God, which giveth us the victory through our Lord Jesus Christ."

The saints were encouraged to labor on because we know that our labor is not in vain in the Lord.

1 Corinthians 16

Perhaps we have acquired the custom of having collection of money at the close of the breaking of bread from the exhortation of Paul to gather a gift for the brethren at Jerusalem during a famine.

Paul remained at Ephesus until Pentecost.

If there is an open door, there are many adversaries.

The apostle commended Timothy to the saints at Corinth, so that if he should come to Corinth he would be received as Paul was received, because he also "did the work of the Lord." They were not to despise him but to send him on as becometh saints, and one who serves the Lord.

Apollos would not come at that time.

The saints were to conduct themselves like men, because of the divisions and moral evil amongst them at that time. They were to be strong and watch, yet all should be done in love.

The saints were to submit themselves to all who labored among them, such as the house of Stephanus.

Whoever provided for the apostle not only refreshed his spirit, but their own.

All the evil and the necessity for its correction did not lessen the affection of Paul, who was to them a father, and they his spiritual children. He loved the saints at Corinth dearly.

Paul's Second Letter to the Corinthians: 2 Corinthians 1

The reason for the Apostle Paul's writing to the assembly at Corinth at this time was in all probability the result of the news that Titus had been received by them and that the assembly at Corinth had been restored. Paul shared with the saints at Corinth the consolation that this restoration had brought. They had brought on the dishonor that saddened the apostle. Now that they had repented, Paul was consoled and gladdened in spirit.

Paul took his sufferings from the Lord and received consolation from the Lord.

Paul recalled the trouble that he had in Ephesus in which he despaired even of life. The apostle had faith in a God who can raise the dead and was delivered of that trouble.

There were many things that Paul could not explain to the saints in their low state previously. Now he can open his heart to them. He had not given up his intention of visiting Corinth, but if he had come before receiving the present news, it would have been with a rod of discipline. Paul reminded them that his intentions were true before the Lord.

Paul explained that it was "in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." The apostle wanted to assure the assembly that he was sincere in his intention. He did purpose that according to the flesh with him there would not be yea and nay. His testimony of Jesus Christ was yea. God's promises in Christ are yea and amen.

Paul and all saints are established and anointed by God. The anointing of the Spirit gives intelligence in God's ways; the sealing is for possession, and the earnest is for assurance and present joy that the whole blessing will be forthcoming.

Paul had refused to go to Corinth to spare the assembly the discipline that he would have had to administer. It was not that he bore rule over them but all was for their joy, because we stand by faith.

2 Corinthians 2

If I should have come and exercised discipline and made you sad, where would my joy come from? he says.

In Paul's ministry to Corinth in the first letter, he went over the truths by which they had been established, adding what was lacking, which was needed to keep them in the path of faith.

We cannot lessen the need for repetition of sound doctrine in the assembly. Individual truths each has its place but should not dominate the reading meetings of the saints; we need all of the truth.

God has made promises and they will be fulfilled. It is only in Christ who is the yea and amen that they can and will be fulfilled.

The apostle was not personally offended by the man who had sinned, only in part.

This man's punishment was now sufficient. About one year had intervened. The important thing for the assembly to discover was, had there been real repentance? Some cases can be restored in a short time, others may take a longer period, each case being different.

The time had come for them to forgive him and comfort him as well, lest he "should be swallowed up with overmuch sorrow." We gather that the repentance was sincere with overmuch sorrow. They were now to confirm their love to him. "Let him that thinketh he standeth take heed lest he fall." The entire assembly should be in the dust and thankful that each was preserved from falling. This is a solemn lesson for the assembly.

Nothing is said as yet as to restoration to the Lord's table, but the brethren should act in unison to show their love to him before he is restored to the table. An individual should not act before the assembly does and before the assembly has discerned his state of soul.

Restoration is important and should be made by all of the saints at the right time lest Satan should get an advantage over them. If they forgave the brother, the apostle would also.

When the apostle arrived at Troas to preach Christ's gospel, there was an open door, but because of his deep concern for the saints at Corinth and having sent Titus with a letter, he could not preach until he got word of the reception of the letter that he had sent with Titus.

There was a custom in the army at the close of a war to burn aromatic drugs in triumphal processions after battle, bringing home captives, some to be set free and some to be slain. The apostle likened his path to one who goes in triumph. Some who hear the gospel believe and some do not. Even though he missed an opportunity to preach when there was an open door, he said now, "Thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of His knowledge by us in every place."

There was fragrance of life to one and death to another. Paul was unto God a sweet savor of Christ.

Paul was not of some who corrupted the Word of God by bringing in Judaism, unbelief in resurrection, but "as of sincerity, but as of God, in the sight of God," he spoke in Christ.

2 Corinthians 3

Strange it was that some felt that the Apostle Paul needed a letter of commendation either to or from them. As Paul had been instrumental in forming this assembly, the saints themselves were living letters of commendation, Paul's epistle to all men.

A letter of commendation for every one, teacher or an elder or any of the saints, might be necessary at some time or other, if the person were not known or perhaps the gift was unknown.

I know of nothing in Scripture where a brother is sent out into gospel work or teaching with a letter from an assembly. He may be commended by an assembly but not sent. Commendation after a person has proved himself is a common practice. Servants are sent out by the Lord and are responsible for their ministry to Him alone.

The commendation of Paul was written on the hearts of the saints, not on tables of stone but in fleshy tables of the heart, "not with ink, but with the Spirit of the living God."

Paul's ministry in regard to the new covenant was the ministration of righteousness and of the Spirit rather than the law, and it was not of the letter but of the Holy Spirit. "The letter killeth, but the Spirit giveth life." The law was engraved in stone, but the new covenant was written on the heart.

What liberty the gospel gives to the heart, not a letter of "thou shalt or thou shalt not," but of grace.

Paul did not feel sufficient of himself to carry such a wonderful free gospel of grace, but his sufficiency was of God.

The ministration of death was glorious. "And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness... also they saw God, and did eat and drink." Ex. 24:10-11.

"The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands [from the myriads of the sanctuary, JND]; from his right hand went a fiery law for them." Deut. 33:2.

A contrast was shown between the glory of the first covenant, the law, in which the children of Israel could not behold the face of Moses when he came down from the mount, for the glory of his face, which glory is past, and the ministration of the Spirit which exceeds in glory, for the ministration of righteousness excels.

"If that which is done away was glorious, much more that which remaineth is glorious." 2 Cor. 3:11.

Moses put a veil over his face, not the first time he came down from the mount, but the second time when he had heard the Lord proclaimed merciful and gracious. The people fell under the letter even in that part of the law which was a testimony of things to be spoken afterward.

Paul's ministry was the ministry of righteousness and of the Spirit, not requiring righteousness but bringing it. The Holy Spirit could come down to dwell in man because of what the work of Christ has done, and we were made the righteousness of God in Christ. But the minds of the children of Israel were blinded even unto this day in which Christ has taken the veil away.

We have been brought into the place of the Spirit.

"Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty." The Lord did not, like Moses, go up to make atonement; He made atonement before He went up.

Now beholding the glory with affection and with intelligence, taking delight in it, we "are changed into the same image from glory to glory," even by the power of the Holy Ghost, Who enables us to realize and to enjoy these things.

When Israel shall turn to the Lord, the veil shall be taken away. "The things that remain" are the subject the gospel treats of, not the ministry which announces it (chap. 3:11).

2 Corinthians 4

The New Testament ministry is before us here. The sufferings of a life of service were a joy to the apostle because of having Christ before him as he passed from one trial to another.

Christ is the substance of all of the types of the Old Testament.

Paul was careful not to corrupt such a doctrine of righteousness and grace. He would commend himself to everyone's conscience. Our hearts go out to men everywhere knowing that if the gospel be hid, it is hid to those who are lost. It is those who have heard and believe not that the god of this world blinds, "lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."

"God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

Christ is the full display of the glory of God in man that we might be formed into the same likeness. By being taken up with Christ, we are already what we shall be.

The treasure is Christ in the earthen vessel, but the vessel was under affliction for the gospel's sake. The breaking down of the vessel left a testimony by the Spirit; showing its weakness in difficulties, Paul passed through weakness and was troubled by Satan, "yet not distressed," because God sustained the apostle, "perplexed, but not in despair, persecuted, but not forsaken" because the Lord stood between. He "was cast down," but God did not allow him to be destroyed.

Paul was continually dying in his body like the Lord Jesus, when here in the world, in order that the life of Jesus might be seen. Everything here must go; only through nature's being completely subdued could the testimony go out with power. Paul took on the likeness of the Lord Jesus in his life, his body, so that nothing of man's strength might hinder the working of the power of God through him. So death worked in the apostle, but life in the Corinthians.

Paul had the same spirit that the saints of old had in the Psalms. They believed and therefore spoke (martyrs!).

Discouragement is not faith. The apostle would not allow it in his life.

We do not seek persecution, but if it comes, allowed of God, it is for a purpose in connection with the testimony.

Resurrection was in view for Paul as it was for Christ. Everything loss here, all gain up there.

The outward man's perishing was just for a moment; eternity was before him, with Christ. The inner man was renewed daily, as he looked not at the things that are seen which are temporal, but at the things not seen which are eternal. Our light affliction is contrasted with the eternal weight of glory.

2 Corinthians 5

That which is glorious, the believer has his part in, although it is invisible now.

If the present body passes away "we have a building of God, eternal in the heavens." Nothing in this world is certain, but there is certainty as to heaven and things to come. Of these things we know and are sure.

There was a life yet to come, full of blessing with Christ, and Paul groaned for it. Not that he should be unclothed, but clothed upon, with his house from heaven.

How wonderful when the heart finally finds an Object that satisfies thoroughly. The person no longer desires what is passing and wasting but groans because this present body hinders the laying hold fully of the Object that is on the heart-Christ and the body of glory.

How good to know that God has wrought all this for us and has wrought us for this blessing and has given His Spirit as an earnest of it. Being in the body we are absent from the Lord. We are willing rather to be with the Lord, so we endeavor to be acceptable to Him.

As we arrive in heaven, the first thing will be the judgment seat of Christ. Gain or loss will be seen then when all will be manifested. Christ will be the Judge as our works are judged. He will also be the Judge at the great white throne.

The believer loves the light, loves to be in the light with everything manifested, and desires that what is contrary to the light be taken away forever. "God is light." Except for grace, we fear the light, but then being as Christ is with bodies of glory, we will love the light; all shall be manifested.

The wicked will be judged at the great white throne. What terror will grip souls in that awful day. It must be so because God is holy; His character must be maintained.

When the apostle was beside himself it was when alone he entered into the depths of what grace had brought to him. When Paul was sober it was because he had the care of the saints upon his heart.

There is a new order for those who are in Christ. Those who were dead, but now live, should no longer live to themselves, but to Him that died for them and rose again. Since I live, it is a new order of life, a new creation, of which Christ is head.

Christ is no longer known in the flesh, but if we know Him, it must be in resurrection life.

In the new order "all things are of God," and we are new creatures (a new creation) in Christ Jesus. It is an entirely new world, and of God.

Christ was made sin for us in order that the message of reconciliation should reach us and also go out into the world.

2 Corinthians 6

Paul spoke of the saints as fellow workmen. Because it was the time of salvation, he exhorted the Corinthians not to take the grace of God in vain but assure their own hearts of salvation.

Any who serve should be careful not to give offense lest the ministry be blamed but rather in every way carry ourselves as the ministers of God in much patience, in afflictions, necessities, distresses and all trials, as Christ conducted Himself when here in this world.

Some of the Corinthians were in an unequal yoke. What had turned them aside was not the apostle but their own affections, seeking the world and its advantages by being joined to it. Paul would have them enlarged by being free from any yoke with the world, in any way.

There are many things that could be called a yoke, but what is most distressing is for the soul to be mixed up with Christians in the wrong place, not discerning the one body.

To be yoked together in marriage with an unbeliever is equal to a prison sentence. In spiritual things the believer cannot raise the partner higher to his own position but is apt to drop to the other's position.

To be associated in any way in business with those whose interests are purely worldly and for temporal gains and advantages leaves the believer without power in his testimony. How can he speak against worldliness when he is joined to the world? He cannot enjoy the place of a saint of God, although he is one. It is the Father who makes Himself known to His children who walk in complete separation from the world and evil.

When one who is bound in an unequal yoke seeks to minister in the assembly, he finds his ministry without power, even though he may be eloquent.

"Thou shalt not plow with an ox and an ass together. Thou shalt not wear a garment of divers sorts, as of woolen and linen together." Deut. 22:10-11. The garment represents the character. Wool is a picture of the flesh (it makes us sweat) and its energy. The linen is a life guided by the Holy Spirit.

May we covet the place of sons in the present enjoyment of that relationship by separating ourselves from every worldly tie and association. We cannot do this ourselves. The Lord can.

"Whosoever therefore will be a friend of the world, is the enemy of God."

"What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God.... Come out from among them... and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." Is the Lord Almighty able for our path if we separate from associations?

2 Corinthians 7-8

The apostle exhorted the Corinthians to see that their manner of life was beyond reproach in body and spirit, walking in holiness in the fear of God.

The apostle yearned for the saints to understand that the discipline that was exercised in Corinth was for the good of the assembly. He was not an offender; he desired for them to receive him. "Receive us," [he says], "we have wronged no man." This was not spoken to offend them but to gain them. He came with the credentials of righteousness and love to minister Christ to them. This should always be so.

In the midst of the troubles at Macedonia, Paul received the comforting word from Titus of the happy, restored state of Corinth; not only was Titus comforted by them, but the saints sent their love to the Apostle Paul. The visit of Titus to Corinth was a real awakening of the spirits of the saints.

Paul let them know that although he had to correct the wrong, it was with his deep affection and desire for their eventual good. Titus was also moved to more affection toward them. The apostle rejoiced that he had confidence in them in all things.

2 Corinthians 8

Being on the way to Jerusalem, the apostle exhorted the saints to prepare gifts for the relief of the Jewish brethren, sending Titus to gather the gifts. Paul had brethren from other churches with him so that no one could question the integrity of anyone in the matter.

It was this journey to Jerusalem that brought on the troubles for the apostle. Being imprisoned he wrote the epistles: Ephesians, Philemon, Colossians, and Philippians.

Although the apostle asked the saints to give to the brethren in Judea for their relief, he told the Corinthian saints that it was not that they should be burdened and the others eased but that there might be an equality to relieve those in Judea. God loves a cheerful giver. Each shall reap according as he sowed.

Paul commended the saints at Corinth to God and His goodness Who was able to make them abound in all things and bring thanksgiving to God.

2 Corinthians 9

This chapter continues the subject of giving-that it should be from the heart.

Paul remembered that the saints in Achaia were ready a year ago, their zeal having encouraged others. "He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully."

One was not to give grudgingly or of necessity.

God is able to make all grace abound toward those who give, so that the circumstances may be such that each may abound in every good work.

This service not only supplied the wants of the saints but caused abundant thanksgiving to God. "Thanks be unto God for His unspeakable gift."

2 Corinthians 10

Paul returned to the subject of his apostleship and his connection with Corinth. Seducers questioned his apostleship, putting contempt upon his person. He was weak when present and his speech contemptible, though bold when absent. He besought them by the meekness and gentleness of Christ that he might not be bold when present, to be bold against some who thought that he walked according to the flesh.

He did walk in the flesh but did not war after the flesh. His weapons were spiritual not carnal, by which he brought down all that exalted itself against God. On this basis he acted to restore all who hearkened, and then exercised severity to all disobedience, when obedience was established.

Although the apostle referred to his personal authority, he used patience because it was in view of edification, and the work of the Spirit in each must have time to materialize. This is preserving Christian unity in holiness.

Paul had first come to Corinth preaching the gospel of Christ. As soon as the saints were established, he with their help and prayers would go beyond Corinth to preach Christ where the gospel was not known.

The apostle would not glory in his labors and intrude in another's work but says, "He that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth."

2 Corinthians 11

The apostle was jealous over the saints at Corinth with a godly jealousy, so he would ask the faithful ones to bear with him in his folly-speaking of himself.

He would present them as a chaste virgin to Christ, and feared as the serpent beguiled Eve so their minds should be corrupted from the simplicity that is in Christ.

If false teachers had brought to them another Christ, another Spirit, another gospel, they might bear with them, but the apostle declared that he was not a whit behind the very chiefest apostles. He owned that he was rude in speech but not in knowledge and had been thoroughly made manifest among the Corinthians.

Was it an offense, he asked, that he preached the gospel without charge, abasing himself that they might be exalted? The reason was to deprive the false teachers of their boast that they preached without charge. As Satan could appear as an angel of light so his ministers could appear as ministers of righteousness.

Yet the saints bore with the apostle as he spoke as a fool. If the Judaizing teachers accredited themselves, he could do as much, a Hebrew of the Hebrews possessing all the titles of glory of which they boasted.

Surely by the following account of the apostle's service such teachers were silenced. The folly of the Corinthians had been the means of our learning of the deep devotedness of the Apostle Paul in his labors. Here we see a life of absolute devotedness. Though speaking of himself, the apostle gloried in his infirmities. He says it is unprofitable to glory.

2 Corinthians 12

The apostle gave the account in which the flesh could not glory-the being caught up into the third heaven (paradise). The thief was taken to paradise in his spirit. We need not think of this as the same as what the apostle experienced, nor the same place. The thief was not a part of the Church of God.

Paradise could be spoken of as a condition, not necessarily a place. It is a condition of ecstasy, joy, and happiness.

The body had no part in this experience, of such a one, the new man, he would glory. All exaltation on earth must go; being in Christ was his glory, his joy.

In paradise he heard unspeakable words unlawful for man to utter. But the apostle would not glory; he would not be a fool.

In order that Paul be not exalted above measure because of the abundant revelations given him, a thorn in the flesh was given, the messenger of Satan, to buffet him. He asked the Lord three times to remove this handicap; the answer was, "My grace is sufficient for thee: for My strength is made perfect in weakness." The apostle would rather glory in his infirmities that the power of Christ might rest upon him. He says, "When I am weak, then am I strong."

Paul affirmed his apostleship by saying, "In nothing am I behind the very chiefest apostles, though I be nothing."

The fathers ought to lay up spiritual things for their children.

"The more abundantly I love you, the less I be loved," says the apostle.

Paul did not receive fellowship from these through Titus. Titus had the same reserve as the apostle in taking nothing from them. All is done, Paul says, for your edifying.

The apostle feared that when he came again to them, things would not be as he would like them to be, but that the flesh would be active. When he would come, God would humble him among them as he would find much unjudged sin.

2 Corinthians 13

The apostle came first to Corinth preaching the gospel and many were saved. The second time he was hindered in coming because of conditions in the assembly which needed discipline. Now the third time he was coming. The testimony of some would be tried by two or three witnesses.

Paul says that if Christ had not spoken by him, Christ did not dwell in them. If Christ was in them, Christ must have spoken by Paul. He was the means of their salvation.

"Examine yourselves, whether ye be in the faith." They were to examine themselves to see how they came into the faith. Was it through the apostle? If so, then Paul was an apostle. The apostle had opened his heart to the Corinthians and had written to them what the Spirit had caused him to say. He wrote, being absent so they could weigh his words, and so when he came, there would be a changed attitude toward him.

He closed the epistle with words of comfort and an exhortation to be of one mind and to live in peace, desiring that the God of love and peace be with them.

Paul's Letter to the Romans: Romans 1

The starting point of the Apostle Paul's ministry was the Lord's revealing Himself in glory to him on the Damascus road. Paul was an apostle by calling, called of God. Believers are saints by calling.

The letter to the Romans lays the foundation of the revelations of God to man-first, man's responsibility toward God, then God's grace. Christian practice is also set forth in this epistle. The believer is viewed as in the world, not seen risen with Christ as in Colossians.

Christ, spoken of as the seed of David according to the flesh, is the Son of God in power, first, by the Spirit of holiness throughout His life down here in this world, second, by having in Himself the power of resurrection, not only His own, but for all who believe.

The salutation by Paul to those in Rome was "Grace to you and peace, from God our Father, and the Lord Jesus Christ." Although the Apostle Paul had never seen the saints in Rome, he had an assurance of their faith, having been spoken of throughout the world.

Paul, while making request that he might have a prosperous journey to visit them, prayed also for them. This request was not granted until his career was nearly over, when he was brought to Rome in chains. He desired to see them that through the revelations he had received he might impart to them spiritual gifts for their growth and for establishing them.

Being called as an apostle to the Gentiles, he felt his responsibility, not only to Rome but to Greeks and barbarians as well. He was not ashamed of the gospel of Christ because it was the power of his mission, the gospel of salvation to all who believe.

The righteousness of God has been revealed by the gospel on the basis of faith to faith; the sinner simply believes in his heart and is saved.

Paul's ministry began with the person of Christ, though forgiveness and righteousness were fully developed later. Paul was a servant of Christ but also an apostle. Many were servants, he an apostle. This was the character of his life.

The gospel was the "gospel of God" also. As we shall see, God is a God of mercy but also a holy God. Sin must be punished and that from heaven. God has wrought salvation; man acquired it by faith.

Man had no righteousness, but God has a righteousness which is His own, revealed in the gospel from heaven.

Because of ungodliness of men who have rejected God, though He is clearly seen in creation, men, beginning with Adam, in all of their independence of God, and their idolatry and base sins, are under His wrath to be revealed in due time.

God's eternal power and divinity are fully known which renders sinful man inexcusable. His foolish heart was darkened, turning him to idolatry and giving God up. Then God gave men up to vile affections, such as homosexuality, and brought them recompense for their error, which today has become widespread. They that know the judgment of God still take pleasure in their sins and in those that do these vile things.

The gospel brings salvation, and "the just shall live by faith." But "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." This shows that they know the truth.

God is the author of salvation in Christ. Divine righteousness brings man back to Him in grace by the work of Christ on the cross. Of human righteousness there is none. It is not what man ought to be, but what God is that brings blessing to us. "God is love."

The subject is Christ, the fulfillment of all of God's promises and Conqueror in His death and resurrection. Now in righteousness man is able to meet God fully revealed. It was not so in the garden of Eden when man had sinned but is true now on the basis of a more excellent standing of faith in the person and work of Christ. Without this standing, the race of man is subject to the judgment of God through unbelief.

Romans 2

Since all men are sinners, they cannot judge one another, but the judgment of God is true. Can a man escape who does the same things as the one he judges? Can we despise God's goodness and long-suffering when we know that it brings man to repentance?

Those who have Christ are patient in well doing, having eternal life. The contentious will receive indignation and wrath, Jew or Gentile, for God is no respecter of persons. There will be a day when God will judge the secrets of men by Paul's gospel.

The Jew lost his standing before God by breaking the law. True circumcision is not outward but inward; it is "of the heart in the spirit, and not in the letter" and receives praise from God, not from men. God must have reality. Would one lead an unreal life knowing it ends in judgment? God's name was blasphemed among the Gentiles because of the pharisaical Jew.

Romans 3

Does the Jew have an advantage over the Gentile before God? Surely, because he had the oracles of God. The oracles of God are the written word, the law. Both Jews and Gentiles have been proved guilty before God. What a commentary this chapter gives of mankind. All mouths are stopped, and the world is found guilty before God.

The law brings the knowledge of sin. There is a righteousness without the law, though witnessed in the law and the prophets, which is the righteousness of God found by faith in Jesus Christ as Savior, "unto all and upon all them that believe." In verses 10-18 we read our wicked history, in verse 22 we find God's remedy for those who have faith.

Sinful man is justified by believing in Jesus (put in the place of not having sinned, and he cannot sin) because he now has the life of Christ Who never sinned. Justification is free through the redemption that is in Christ Jesus. God has set Jesus to be a propitiation, a basis upon which faith can rest or act upon and receive remission of sins, which also is for all who have died in faith in past ages. The law is established, while God is just in justifying the sinner who believes.

Romans 4

The forbearance of God is past because Christ has died and brought righteousness to faith.

Abraham was not justified before God by works; he believed God and faith was counted to him for righteousness. If one works, righteousness is not grace but debt. "But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness."

David speaks of the man to whom God imputeth righteousness without works saying, "Blessed are they whose iniquities are forgiven, and whose sins are covered."

Abraham did not receive righteousness by law but before the law that he might be the father of all who believe. God's promise that Abraham "should be the heir of the world, was not... through the law, but through the righteousness of faith."

All is by faith that it might be by grace so that the promise might be sure to all.

Abraham is the father of us all on the basis of our faith. He believed God Who could raise the dead and "calleth those things which be not as though they were." He believed that God could act above nature in giving him a son in his old age.

We, like Abraham, can be strong in faith, giving glory to God. Righteousness is imputed to us also who believe on Him who raised up Jesus our Lord from the dead, "who was delivered for our offenses, and was raised again for our justification."

Romans 5

Having set before us the principles upon which our faith rests, there is the application now to the condition of the heart in its own feelings. Knowing that the work is done and that we are justified, peace is the result. Through the Lord Jesus, my soul is free, established in grace. There is now no distance between God and me. He has nothing to charge me with, for Christ has paid it all. I rejoice in a well-grounded hope, the glory of God.

We have practical experience as we pass through tribulation which works patience. Experiences which could discourage nature bring hope to the believer, hope that does not make ashamed. We now understand and see more clearly eternal things. We have the love of God shed abroad in our hearts.

The love of God is shown in that we were sinners and Christ died for us. We are justified by His blood and stand in all of God's favor; this is better than anything else, better than life. The soul is built up upon what God is in Himself and what He has done.

If we are reconciled by Christ's death (weakness) much more we shall be saved in the (mighty) power of His life. If His death brought so much blessing, what will His life bring?

We now come to the pinnacle; we can go no higher. We also joy in God through our Lord Jesus Christ by Whom we have received the reconciliation.

Romans 6

Now that we have found grace, "shall we continue in sin?" No, in Christ we are dead to sin, and how can one dead to sin live in it? When we were baptized it was unto Christ's death. We were buried with Him in baptism in the waters of death, and as Christ was raised out from the dead, by the glory of the Father, so we should walk accordingly in the new character of life.

By being crucified with Christ, the body of sin is annulled in the old Adam man, so we should no more serve sin. Being dead, we are freed from sin; Christ raised from the dead dies no more; death has no dominion over Him. He died unto sin once. He lives unto God, and I live in Him.

Just so, we consider ourselves to be dead unto sin but we are alive unto God, through the Lord Jesus. We are not to yield our bodies to sin or let sin reign, but live unto God.

Being under grace, not law, sin can have no dominion over us. If we sin we become the servants of sin, but now we are the servants of righteousness and bear fruit unto God.

Death is sin's wages; eternal life is God's gift.

Romans 7

In Rom. 7 the doctrine before us is not the forgiveness of sins, which is taken up in chapters 1-5. Here it is the struggle of the conscience in regard to what the law has to say.

In Rom. 6 we see that we are dead and buried with Christ, baptism being a picture of this, so the law has nothing more to say to us. Until we see this we struggle because of sin in the flesh from which we seek deliverance.

The law of marriage binds until death. One could be married unto another only if death takes place. It is by the body of Christ, in death, that we are "married" to Christ "to bring forth fruit unto God." Now being delivered from the law, we should serve in newness of spirit, not in the oldness of the letter.

The fruit is what God sees in the believer as the result of the work of Christ and the Spirit, also the result of the exercise of our hearts.

It is through the law that I (the new man, before deliverance) know sin. The law is not sin; it is holy. There I discovered lust, "Thou shalt not covet." It was because of the law that I discovered all manner of sin in me. Without law, sin was dead. I was alive without law once but died under the commandment.

No matter where we turn we find our efforts for deliverance hopeless as long as it is I, I, I, "a quicksand that spoils all my building; a morass impracticable for cultivation." Sin in the flesh cannot be eradicated.

"The law is spiritual: but I am carnal." The law is holy, just and good. It was not the law but sin that brought death.

By doing that which I don't want to do I consent to the law that it is good. "Now it is no more I that do it, but sin that dwelleth in me," but I do not know how to perform that which is good.

If I do that which I hate, it is not I that do it, but sin in me. "I delight in the law of God after the inward man." This separates me from the flesh.

I am wretched; I seek deliverance from this body of death. Then I turn from self for deliverance and find it in another, Jesus Christ. I thank God that my deliverance has come through Jesus Christ our Lord. Whether it be salvation or deliverance, they were both provided at the cross of Christ.

"As when a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the ax to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, that he die; he shall flee unto one of those cities of refuge and live." Deut. 19:5.

Here is a picture of deliverance. There are two men in the woods, the man cutting the tree and the man who was inadvertently slain by the ax by his neighbor. The one with the ax we will call the believer, the other the old man. The man with the ax had no intention of slaying his neighbor, but in doing so he is made to flee to the city of refuge provided by God for His people. Now we see the old man of sin dead in the woods and the believer safe in the city of refuge. Death has come in and delivered the believer. The ax was the means of bringing sin in the flesh to his attention. The man in the city of refuge is safe until the priest dies. Our Priest will never die. The avenger cannot touch us.

If we believe in Christ Jesus, the Son of God, in our hearts, there is no condemnation. To be delivered is to first recognize that we are dead with Christ. When He died I died with Him, that is, the old man of sin. Being dead in Christ, of which baptism is a picture, we are dead to sin and are no longer in the flesh before God; Christ having died and risen has become our life. No one can touch that life.

Romans 8

'There is, therefore, now no condemnation to them which are in Christ Jesus."

We are no longer in the flesh. How good to have a sense continually of being in Christ and no longer occupied with self as the man described in the previous chapter where everything was I, I, I. Deliverance is on the same basis as salvation, accomplished at the cross of Calvary. It is now past, and faith believes and is delivered.

Sin in the flesh is judged, not forgiven, but condemned, and that in the death of Christ on the cross. The believer is now alive in Christ, the power of that life is in me, in my life, and what is true of Christ as a man is true of me. What a deliverance!

Our life in the Spirit is a continual one, without interruption. Our failure cannot change this.

The law of Moses is not a measure for the believer's walk. The law of God and His claims are fulfilled in us who walk according to the Spirit desiring the things of the Spirit-heavenly things.

Those of the flesh mind the things of the flesh, but when one is renewed in his mind, the Holy Spirit produces holy thoughts in the heart.

We can say that we are not in the flesh when we are indwelt by the Holy Spirit. The prodigal son was on his way to his father's house, but not yet clad in the best robe, and he did not know the father's heart. He entered into Christian standing upon meeting his father, then we hear no more of him, only his father.

At the beginning of chapter 8 the believer is seen in Christ Jesus. Now we see the other aspect of our position, "If Christ be in you." Here are the ground and measure of our responsibility.

The full answer to the question in chapter 7, "Who shall deliver me from the body of this death?" follows: 1. "Spirit of God" in contrast with sinful flesh.

2. "The Spirit of Christ," the formal character of the life which is the expression of His power. (This is the Spirit acting in man according to the perfection of the divine thoughts.)

3. "The Spirit of Him that raised up Jesus Christ from the dead." Here is the perfect and final deliverance of the body itself by the power of God, acting through the Spirit.

Instead of our being subject to a law, the Holy Spirit is our life and acts in us. "To be spiritually minded is life and peace." The Spirit is inseparable from the new life. The Spirit of Christ raised from the dead is the formative power of the new man. "He that raised up Christ from the dead" is the pledge in us of resurrection, the glorious end of deliverance.

Those who live after the flesh shall die.

Those led by the Spirit of God are sons. We "have received the Spirit of adoption, whereby we cry, Abba, Father." We know we are the children of God by the witness of the Spirit.

The world is for us the source of many sorrows of sin because of God's holiness, of grief and sorrow because of His love in us.

Surely we are grieved when we see the condition of all creation. This is suffering with Christ, not for Him. We cannot be Christians without suffering with Him. To suffer for Him is a special gift of God, a privilege. The present sufferings can in no way be compared with the glory to come which shall be revealed in us. A groaning creation with which we suffer and sympathize is now our lot.

Verses 19,20,21: "The manifestation of the sons of God" will be a visible display of reigning with Christ. Then the creature will be delivered from bondage into the liberty of the glory of the children of God. The glory in which we shall be will reach out in blessing to the entire creation.

We groan waiting for the adoption, the redemption of our bodies, so as to be physically like Christ; we wait in patience to possess that which is our hope.

If the body lives in virtue of its own life, it produces nothing but sin.

Groanings that cannot be uttered belong to a new nature that feels the ruin of creation. "We know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered," and according to God.

God makes all things work together for good to those who love God and are called "according to His purpose."

The counsels of God for eternity are not the subject of this epistle. Still, Paul gives us a small preview of what will be found later in doctrine in other epistles.

Those foreknown are predestinated to be conformed to the image of Christ as man. Such are also called and justified as we have seen in this epistle, and now, when He comes He will glorify us. We are glorified already in God's counsels.

Nothing in the entire creation can separate us from the love of God; we belong to Christ.

Romans 9

This chapter takes up the question of Israel's future, and in respect to the condition of Israel, who have transgressed and are guilty before God, but who can appeal to Him because of the unconditional promises made to Abraham. Nothing can change God's purposes and promises.

But they "are not all Israel which are of Israel." They have rejected Christ in whom are all of the promises. They have lost their rights to these promises; yet the purpose of God in regard to election shall stand entirely upon grace.

The apostle grieved for his kinsmen according to the flesh. The children of promise are the only ones who have a right to be called the seed of Abraham.

"I will have mercy on whom I will have mercy." It is God who shows mercy. This is His divine right.

God can also show His power. Pharaoh was an example of this. His heart was not hardened until he first refused God's servants and their message, then God hardened his heart. The Potter has power over the clay.

God endured the vessels of wrath, fitted for destruction by their own rejection of God and His claims, in order that He might make known the riches of His glory and grace on the vessels of mercy, the Jews and Gentiles.

The prophet Hosea speaks of the calling of the sons of God (Hos. 1:10). Rom. 9:25 and Isa. 12 speak of a remnant of Israel to be saved.

The Gentiles attained unto righteousness by faith, but Israel under the law has not. "They sought it not by faith, but... stumbled at that stumbling stone," that "rock of offense," Christ!

Romans 10

"Christ is the end of the law for righteousness to every one that believeth." Self-righteousness is nothing but pride and lack of conscience.

The fact that we will be like Christ will give the proof throughout eternity of the value of the work of Christ.

In these verses we have a clear setting forth of the way of salvation. "For whosoever shall call upon the name of the Lord shall be saved." "Faith cometh by hearing, and hearing by the word of God."

Israel is "a disobedient and gainsaying people."

Romans 11

Has God formally rejected Israel? No. First, a remnant was owned at Pentecost. Second, the reception of the Gentiles was to provoke the Jews to jealousy. Third, the Redeemer will yet come to Zion, and so Israel shall be saved as a nation.

Elijah's failure is the only failure of the prophets recorded in the New Testament, because he spoke to God against His people. God's reply was, "I have reserved to myself seven thousand men who have not bowed the knee to the image of Baal."

The remnant today is a remnant of grace and not of works. They are in the Church. The elected ones have received the promise given to Abraham.

After the flood, men sought to make themselves a name in order that they might not be scattered, but they were scattered by God in judgment at Babel and formed into nations. The result was idolatry.

The God of glory called Abraham to begin a new family on the earth. Up to this time there had been no head of a race except Adam, the father of sinners. The promises to Abraham were through election and on the basis of grace. Abraham became the seed of God on the earth.

Some have spoken of this as the moral birth of mankind; had it not been for this, man's race would have perished. In Abraham, the seed of God, were election, promise and calling.

Israel as a whole is in slumber; their eyes have been darkened; did they stumble that they should fall? No! but rather that salvation might come to the Gentiles to provoke Israel to jealousy. For them to be cast away, brought blessing to the Gentiles, but the receiving them again is like resurrection from the dead.

Abraham is the rootstock of the promises and of faith; the rootstock is holy, so are the branches. "Holy"

here means to be set apart for a special purpose. When some branches were broken off of the olive tree, wild branches, Gentiles, were grafted in. Do not boast, Gentiles, the root bears thee. They were broken off because of unbelief; thou standest by faith.

The Gentiles should be careful that they receive not the same breaking off of the branches as was done to Israel; severity upon Israel, goodness to the Gentiles if they continue in His goodness, otherwise they shall be cut off.

When Israel by faith return to their place, they shall be grafted into their own olive tree again. Is it not proper that if they repent, the natural branches should be grafted in again to the good olive tree?

The fullness of the Gentiles will bring the return of all Israel; then blindness in part will be over. The Deliverer (Christ) from Zion shall restore Jacob. Because of election, "they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance."

In time past we had not believed, but mercy was shown us. Israel also has not believed in the past, so they also shall find mercy; God had found all in unbelief that mercy might be shown to all.

The failure of the Jewish system allowed the Gentiles to come into the good olive tree, and the failure of the Gentile system will let Israel back in.

Romans 12

Up until chapter 12, we have had doctrine. In these later chapters experience and practice are before us.

The people of Israel offered sacrifices of various types, such as animals or meal. A sacrifice in the New Testament could be service or a gift of money to gospel work, etc.

Because mercy was shown to us, it would be only our reasonable service to God to present our bodies a living sacrifice. It would not be a sacrifice unless it cost us something, labor, watching, money, serving the sick, etc.

We have been set free, and in the new power of the Spirit we present our bodies for God's use.

We now enjoy liberty and instead of being under law, an iron rule, we gladly comply to serve the Lord as led by the Holy Spirit. We cannot be conformed to this immense system, the world, built by Satan to make man comfortable without God.

Through the renewing of the mind we can now do the will of God in a world that has departed from Him. In Eden, Adam needed no way; all was planned for man and for his good. Since the fall, God has provided a way for faith to walk through the vast labyrinth of wickedness. Christ has shown the way when here in this world, walking to the glory of God.

We seek and delight in God's will after the inner man. To be subject, sacrificing self to the will of God, hinders our setting up self, so that the mind may be set on things above.

In the following verses are gifts and duties. Here is the only place in Romans that the body (the assembly) is mentioned and that to show services and the place for each to serve. The service of each one should be in unfeigned love. Giving should be with cheerfulness.

Romans 13

There are here instructions in this chapter as to duties and responsibilities in a practical walk in the midst of a world of evil.

We are to be subject to civil authorities, paying tribute where it is due. If we love one another we will not owe anything to anyone.

Sins, such as adultery, murder, theft, false witness, and covetousness, do not belong to the spiritual man. We love our neighbor as ourselves.

How we need the exhortation to awake inasmuch as our salvation out of this world is very near. "The night is far spent, the day is at hand."

Having put on the Lord Jesus, we make no provision for the flesh.

Romans 14

In this foundation book of Romans, the Spirit of God shows the care there should be for those having different degrees of light as to doctrine. There are those who love the Lord but have not yet seen the doctrine that has been before us in this epistle. They are babes, weak in faith, but beloved of God because Christ has died for them.

To put doubtful questions before such might stumble them instead of helping them in their simple faith. The weak were not to judge the strong because in matters of holy days and meats he might have a conscience about something the weak did not have. The strong likewise should not judge the weak because such an one stands before his own master. Each should rest upon his own faith, not that of another. All are responsible to the Lord. Every knee shall bow and give account of the deeds done in the body, at the judgment seat.

Christ having died and risen again is the Lord of the dead and the living.

We should desire to follow that which makes for peace and for the edification of others. There is nothing unclean of itself; if I judge it to be unclean, so it is. If my brother is offended with what I do, I would refrain for his sake, so as not to stumble him.

"For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." If we doubt about what we do, we will be judged because "whatsoever is not of faith is sin." There is a universal law that "whatsoever a man soweth, that shall he also reap." Gal. 6:7.

Romans 15

The beginning verses in this chapter sum up the exhortations in previous chapters. Christ is our example for all of our actions as believers with a new life in the Spirit.

An order for nations in the millennium follows: Jesus Christ was the minister of Israel to confirm the promises made to the fathers. This was rejected by the nation, thereby letting the Gentiles in.

Gentiles believed and were brought into the assembly with the Jewish remnant at Pentecost.

In the coming kingdom, Gentiles will be blessed with Israel.

In that day multitudes without number, of saved Gentiles, will praise the Lord with Israel.

The root of Jesse (Christ) will rise to reign over the Gentiles, and they will trust in Him.

Should some consider themselves to be something, full of goodness, knowledge, and able to admonish, the apostle says, "I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God." The Apostle Paul was not taken up with self, or his own merits, but rather with Christ and His grace that caused him to act in love in his service to Christ.

Paul in his ministry to the Gentiles would set them up as a sacrifice to God to be acceptable to Him by the Holy Spirit. His ministry was widespread; those of the Gentiles will see and understand.

The apostle spoke of his proposed journey to Jerusalem to take the Gentile offering of love and fellowship (money), carried personally by Paul and his companions. The Gentiles had benefits from the Jewish blessings. Now it is the Gentiles who return the love and a gift to the Jews. No doubt there was a famine that brought this about. The apostle desired the prayers of the saints.

Romans 16

We are given here a varied list of services of the saints: some teachers, others, of note among the apostles, kinsmen, and others. Phoebe, a servant of the Church, heads the list. Whether it be the Apostle Paul or Phoebe, each fills his or her place according to the grace given and will in a coming day be rewarded at the judgment seat of Christ, not for how much was done by each, but whether or not it comes from the heart and is carried out through grace given of God.

The matter of divisions, so prominent among God's people, was also before the apostle and he cautioned the saints to avoid heretics.

We are to be wise concerning good and simple concerning evil; how much good the heart has to rest upon the mercy of salvation, the Father's house, the body of Christ.

In the epistle to the Romans we are given to see the divine purpose for the Church, also Israel's blessing, each in a separate sphere. Although these blessings are found through and in the same Savior, unless they were brought into the Church at Pentecost, as the remnant of Jews were, the blessings of the Jew were and always will be earthly, the millennial kingdom and the new earth (Isa. 45:18).

The "mystery" concerns Christ and the Church formed at Pentecost.

The prophetic Scriptures, the epistles, chiefly of Paul the apostle, give us the mystery and all the heavenly blessings that parallel and follow the millennium.

Paul's Letter to the Ephesians: Ephesians 1

Ephesians rises to the highest truths in Scripture, which have to do with the mystery and the deep things of God.

The saints and the faithful are the same persons. It is a matter of having faith; the saints have this.

Paul speaks of grace from both Christ and the Father. This was never known in the Old Testament. This is all new and full.

God finds joy in the anticipation of having Christ as Man in the highest place surrounded by His saints, His body. We are blessed with every blessing in the heavenlies in Christ. Before the foundation of the world He chose us in Christ, to be holy and without blame before Him in love.

God is the God of Christ when Christ is Man. He is the Father of Christ looked at as the Son of His love. We enjoy this relationship with the Father in the same way as Christ does.

We stand in relationship with God as our God, with the Father as our Father and with Christ as His bride, the one body. We stand in this grace. Our state here is not mentioned, only the blessed relationship and blessing in the Father and Christ. This is nearness to God and simplicity, in which His ways are unfolded in blessing.

It is in relationship with the Father that we stand in all the blessings of which the Father is the source. Nearness to God in a moral way and communion with Him bring enlargement in the knowledge of His ways and blessings.

We learn good and evil by judging self. Christ gives us to feel our need and then fills it. By walking with God, apart from grieving the Spirit, we are maintained in communion. Then we can enter into His counsels, glory, and goodness in the person of Christ. The enlargement of the heart comes about by what or who occupies it.

Paul was given a gift to convey these precious truths to our hearts by revelation. Our blessings are built upon the sure foundation, Christ, we are blessed with Jesus Himself, and we are loved as Christ is loved. This will be made manifest to the world in the day of Christ. The believer is in Christ here in Ephesians; in Colossians it is "Christ in you, the hope of glory."

We are children of God by adoption, chosen in Christ to Himself. How near we are to God. What a response there should be from our hearts, and what an effect upon our ways.

Redemption is mentioned as the means by which we are brought into the blessings and favor of God, but the subject is God as the author of the blessings. Our portion is that we are accepted in the Beloved. Whatever place Christ has before God as a Man, that is our place, fully accepted.

We are the objects of God's favor in Christ. What joy to our hearts. It is from this joy that we can go out to others in love and compassion.

It is perfect happiness to know that we are in the presence of God, Christ the object and measure of divine affection. We are chosen to be blessed in the presence of God. Happiness is not to be found in another.

We are before God as sons, and our adoption is to Himself. It is the Father Who chooses to have us with Himself as sons. We belong to a heavenly family according to the counsels of God, a manifestation of His love and grace.

God brings glory to Himself when he reveals Himself. His thoughts are from no other than Himself. What God saw good to do was the glory of His grace.

What He has done for sinners is according to the riches of His grace. We do not judge by our need but by His riches of grace.

God would have us in the good of the glory of Christ, His Son, for our interest is with His glory as well as our being blessed by Him. All things in heaven and earth will be united in Him, that is, all redeemed creation and the universe. We are made depositaries of these counsels. His glory will be universally manifested for the administration of the fullness of times.

The inheritance in which we will be manifested will be the display of His glory made visible and seen in us, the fruit of His grace. Paul was a Jew, and before the nation would come into blessing, Paul pretrusted.

God has sealed us by the gift of the Holy Ghost. The sealing is for our being His possession, the earnest for our joy as we anticipate the entire blessing, the inheritance. God loves us now as He will in heaven.

Paul's prayer, based upon the intelligence already obtained through revelation, follows. God is the Father of Christ viewed as Man. The apostle addresses God in his prayer as the "Father"-the author and source of glory.

God has raised Christ from the dead to sit on His right hand. Christ is far above all angels and every name that is named.

God's glory will be seen in a coming day in the riches of the glory of His inheritance in the saints. This inheritance takes in all created things when filled with the glory of God, the universe. The inheritance applies to created things which will be below us in that day when we are on high with Christ in the highest place in heaven.

He also speaks in his prayer of the power that raised Christ from the dead. This mighty power will raise us up from among the dead and will place us with Christ far above angels and every name that is named. We are quickened together with Christ.

Christ will be visibly Head over all things to the Church, His body. Redemption, His work, is completed, but He also fills all things. The bride is spoken of in this way, because she is the complement, the fullness, who completes the body of the One who fills all things. This is the mystery in all of its parts.

Ephesians 2

Here we have quickening where one is morally dead. The whole course of our past is pointed out, but not the subject of penalties. We who were dead in sins have been quickened together with Christ (saved by grace).

He has brought both Jew and Gentile together in one and has raised us up together and made us sit together in heavenly places in Christ Jesus.

The ages to come will prove the exceeding riches of God's grace to be poured out upon the Church. It is grace that saves us through faith-the gift of God.

The whole subject is grace and what God will do for His and our happiness. We are God's workmanship; to good works are we created which God has foreordained.

We were once Gentiles without God and without hope, we were far off from God, but now we are brought near by the blood of Christ.

The wall that separated Jews and Gentiles, in a religious way, is now broken down, and Christ has put away the law of ordinances, making one new man and the result, peace. He has reconciled both unto God in one body by the cross, all enmity is gone. Both Jews and Gentiles have access by the Spirit unto the Father.

We are no more strangers, but we belong to the household of God.

We are established on that cornerstone, Christ, with the foundation of the New Testament apostles and prophets. The building of the holy temple is progressing and will continue until the rapture of the saints. Today there is a public testimony in this world with the saints joined together as a place of habitation for God by the Spirit.

Ephesians 3

This chapter, unfolding the mystery, is a parenthesis between chapters 2 and 4.

Chapter 1 gives the counsels of God and sets up Christ in the highest place. In chapter 2 He quickens others with Him and forms the assembly of those risen in Christ, by grace, from Jews and Gentiles.

Chapter 3 is Paul's administration of the mystery. Paul gives evidence of his knowledge of the mystery by explaining it in this chapter. Paul was a prisoner for preaching his gospel to the Gentiles. This mystery was not known in past ages but is now revealed by the Spirit. God had made a division between Jew and Gentile but now has abolished it, making both one.

The Lord would have companions with Himself in His glory, members of His body living by Him.

The administration of the mystery is the bringing together of the assembly under Christ its Head. This mystery has been revealed by the establishing of the assembly on the earth. It in turn should be the means used in making known to the angels as well as men the manifold and all-various wisdom of God. The angels had seen the earth formed and God's ways of government and grace, but now they desire to look at this marvelous wonder-God's taking rebels and forming them into one body in Christ.

Here we see Christ as the center of God's ways; He is the Son of the Father, the heir of all things as the Creator-Son and the center of the counsels of God.

The apostle now addresses Himself to the Father of our Lord Jesus Christ. Every family is arranged under the name of the Father of our Lord Jesus Christ, the assembly, angels, Jews, Gentiles, already in relation to the Father in a new way since the cross, but only the Church can call Him Father.

Christ, Who is the center of all glory and the One who fills all things, fills above all things our hearts, in the tenderest affections, being the strength of our hearts, the glory of Him whom we love. There is no limit; it is the fullness of God. In Christ God reveals Himself in all of His glory. We are filled to all the fullness of God, and it is in the assembly where He dwells for that purpose.

Here we learn the infinitude which God alone fills, length, breadth, height, and depth. The love is infinite as God Himself is infinite.

The desire of Paul is that glory may be unto God in the assembly throughout all ages by Jesus Christ.

In his prayer in chapter 1 Paul asked that we might know the power; in this prayer he asked that the power might work in us. Also He desired that we walk worthy of our calling; this calling is being one body in Christ.

Ephesians 4

The unity having been established between Jew and Gentile, Paul looked for the spirit of humility and meekness, forbearing one another in love. This is the spirit of the nearness to God and the possession of privileges enjoyed in His presence.

The believer was to maintain this unity in the bond of peace.

1. Walk worthy of their calling.

2. The spirit in which they were to do it.

3. Diligence in maintaining this unity in the bond of peace.

It is not feeling or one's opinion, but the oneness as members of the body of Christ through the Holy Spirit, which brings about unity. This all relates to the earth.

There is one body, one Spirit, and one hope, of which the Spirit is the source. This is the essential, real, and abiding unity. There is also one Lord, one faith, and one baptism, the public profession and recognition of Christ as Lord. Then there is one God and Father of all, who is above all, and through all, and in us all.

These are the great bonds of unity. We cannot exercise faith, enjoy hope, nor express Christian life in any form without having the same faith and the same hope as the rest of the believers.

Christ as Head gives spiritual gifts according to the measure of the gift of Christ, as Christ sees fit to bestow. In Christ we are one; in service each has his place according to the divine wisdom. Spiritual gifts are the proof of the divine power over Satan.

Christ has received gifts in man (Acts 2:33). In Psa. 68 He ascended as man, having previously descended as man into the lower part of the earth, into death, victorious over Satan. Having blotted out our sins, He takes His place as man above the heavens in order that He may fill all things. As far as His work is concerned, redemption has completed all. It is the fullness of His work. He is the one who fills all things.

Gifts were given to men for the perfecting of the saints, for the work of the ministry to edify the body of Christ. Gradually all come "in the unity of the faith and knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ."

If we are not subject to the Word given through the gifts that God has given, the danger would be to be tossed about with every wind of doctrine. Men by sleight and cunning craftiness lie in wait to deceive. Let us beware.

Love is the way in which the truth should be spoken so that we might grow up unto Christ, who is the Head in all things. The whole body joined together by that which every joint supplies brings an increase of the body in its edification in love.

The apostle exhorted that the habits of the unsaved Gentiles be dropped off. The mind was darkened, filled with lusts, but the believer has not so learned Christ. Ye have put off the old man who was corrupt. Ye have put on the new man created in holiness.

Do not lie, speak truth to one another, as members of one body. Do not hold a grudge. Give Satan no place. Having stolen in the past, steal no more but work with your hands what is good, to have something to give to those in need. Be careful of what you say. May it be for edification, ministering grace.

Do not grieve the Holy Spirit by whom the believer is sealed unto redemption's day. Lay aside malice, anger, etc., and be kind, warm-hearted, forgiving one another, even as you have been forgiven by Christ.

Ephesians 5

Paul desired that the saints be followers of God as His dear children, with Christ as their example, having loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling savor.

Fleshly evil habits were not to be once named among them, and giving of thanks was to be preferred rather than foolish talking and jesting.

Those who indulge in immoral or covetous practices and those who are idolaters have no inheritance in the kingdom of God, but rather the wrath of God comes upon such. The saints were once darkness, but having become light in the Lord, they were to walk as such.

The fruit of the light is in truth and righteousness. They were to have no fellowship with the unfruitful works of darkness and were to consider it a shame to even speak of things done in secret. Light manifests everything.

Those who were morally asleep were told to awake to their heavenly calling, though in a scene of death and darkness, and to look to Christ, the light. It is good to know what God has for us, what He loves.

We should profit by opportunities. Instead of being inebriated by the world, we should be filled with the Spirit and should occupy ourselves with making melody in our hearts to the Lord by psalms, hymns, and spiritual songs.

We should be thankful in all things to God and our Father in the name of the Lord Jesus.

Wives should submit to their own husbands as unto the Lord. Christ is the Savior of the body. As the Church submits to Christ, wives should to their own husbands. Husbands should love their wives just as Christ loved the church and gave Himself for it.

He is sanctifying and cleansing it with the washing of water by the Word to present it to Himself a glorious Church without spot or wrinkle, but rather holy and without blemish. "We are members of His body of His flesh, and of His bones."

"For this cause shall a man leave his father and mother, and shall be joined unto his wife." When Christ gave Himself for the Church, He gave all that He is as man.

Ephesians 6

The children are under the care of the assembly of which the parent is a part, to be brought up under the ministry, the love, and consideration that pass among saints. They should be brought up as Christians by the parent, in faith, in order that they might be saved.

Fathers should not provoke their children but rather be companions with them that their affections be known to them and that they should not lose their influence with them, keeping the constant bond of love. Nurture and correction should be in love.

Slaves are to be obedient to their masters but with an inward, divine principle of love as if they were obeying Christ. The master and the slave should act as if they were both following Christ and doing His will.

We are to put on the whole armor of God because our enemies are the rulers of darkness of this world, wicked spirits in the heavenlies. Only the armor of God will do against our enemies.

Be strong in the Lord; the eye is directed to Him. The evil day is now.

The loins when girt represent the strength and intimate affections. What we do should be from what God's Word teaches, not from our own desires.

The breastplate of righteousness is a clear conscience. The shield of faith is full and entire trust in God.

We have our offensive weapon, the Word of God, but it goes with the helmet of salvation, the consciousness of all that Christ has done for us.

The apostle speaks finally of prayer, watching for ourselves, but also for all saints. The apostle desires their prayers for himself in connection with his ministry.

Tychicus would carry the news of all that concerned the apostle to the saints at Ephesus.

Paul's Letter to Philemon

In this letter we see love working in the assembly, divine love which is present in the heart of every believer. Also all believers have the divine nature which sometimes needs awakening.

From this simple setting-the assembly in the house of Philemon, a man well-to-do-we see a love going out to the world around him, through his ministry, in a limited way. He was faithful to the Lord; his wife was a believer as well.

Onesimus, a runaway slave belonging to Philemon, was converted in the prison through the Apostle Paul. Paul was sending him back to Philemon with a letter explaining what had happened and what the apostle would like to see upon the return of Onesimus the slave. The first duty of Onesimus was to get right with his master.

Paul wrote to Philemon, but also to the church that was in his house. Philemon was his fellow laborer, and Archippus his fellow soldier. Paul commended Philemon for all that he could, adding that he had refreshed the saints with his ministry.

For Philemon to pursue the natural tendency of his mind in regard to a runaway slave would be beneath the dignity of a faithful brother. A faithful God brought in, through Paul, circumstances which would awaken the Christian virtues of love.

In this account we see love, which is God's nature, brought before us in Paul, Onesimus, Philemon, and the assembly.

How good to have all of our matters of importance settled in the assembly. This enhances the precious truth of the one body and the divine love that flows throughout.

As to the sequel to the account, hints are very strong that Philemon responded to Paul's entreaty, and Onesimus later served the Lord with Tychicus (Col. 4:7-9).

The apostle could have acted with power to bring Onesimus to the Lord's table because of his position as an apostle, but love would wait until Philemon acted on his own. Unprofitable in the past, Onesimus was now profitable to Paul and to Philemon.

Paul would have liked to have kept Onesimus with him to help in the work of the gospel but would not because he belonged to Philemon. He was sending him back so that Philemon could receive him in affection in Christ. What mighty bonds bring the children of God together in one bundle of life.

Onesimus had left Philemon for a short time that he (Philemon) might receive him back forever, not again as a slave, but as a brother beloved in the Lord.

Paul expected Philemon not only to refresh him with an answer prompted by love, but to do even more than he asked.

As this letter was written near the time of release from prison, the apostle desired Philemon to prepare him a lodging because he expected to visit him.

The apostle had the care of all the churches and writing of these precious letters to the churches, yet he could follow the details of such a matter as the position of a slave in regard to his relations with his master. This shows the divine mind-so vast holding worlds together, yet interested in the daily needs of His children, no matter what or where they are.

Paul's Letter to the Colossians: Colossians 1

In Colossians the believer is seen as risen with Christ, but not yet sitting in the heavenlies. While walking as a pilgrim down here in this world, a hope is laid up in heaven, and there he is to set his affections.

With the Colossians there had been some declension, their having lost in measure a sense of union with Christ the Head of the body and the blessed privileges accompanying this union. At least they were exposed to this danger. Judaism and philosophy had in measure filled the place where truths had stood. The union itself cannot be lost, but a sense of it in the soul can.

Philosophy-the love of wisdom and the science of investigating its use and use of knowledge in regard to it-quite often ends in reasoning which is not faith.

The Head, Christ, is the subject of this epistle. Paul's word was to strengthen those who had become enfeebled in the pilgrim path and to maintain those who were steady so they might be kept in the practical enjoyment of their union with Christ.

The epistles to the Ephesians and Colossians, both written from Rome, are similar, yet each has its distinct subject. In Colossians we have the fullness that is in the Head and our completeness in Him. In Ephesians the Church is the fullness; in Colossians all the fullness of the Godhead dwells in Christ bodily and we are complete in Him.

The Holy Spirit is much brought forward in Ephesians, but here He is mentioned only once, because the theme here is Christ the Head. The soul formed into the living likeness of Christ is brought out in Colossians.

In Colossians, Christ in us is expressed, rather than we in Christ as it is in Ephesians. In Ephesians Jew and Gentile are brought together, but in Colossians the Gentile is prominent. In Colossians the saints are brethren; in Ephesians they are the saints and faithful in Christ Jesus.

The apostle prayed in regard to the believers' walk in Colossians, because as dead and risen with Christ they were pilgrims and strangers on earth; in Ephesians the two prayers are not in regard to the walk as much as the saints' privileges in Christ and their enjoyment of them.

The epistle to the Ephesians begins with the full purpose and fruit of God's counsels and blessings in the heavenlies; in Colossians there is hope laid up in heaven.

The privileges of the inheritance are not given in Colossians, nor the Spirit as earnest. Life, rather than the Spirit, is spoken of. The responsibility of the saint is brought out.

The danger at Colosse was that the saints, instead of being taken up with their hope laid up in the heavens, were beginning to be taken up with ordinances. They had divine life on earth. They did not need ordinances.

How important to remember that we have divine life here on earth, but our hope is laid up in heaven. To walk as Christians there must first be the true knowledge of God. Not only is there fruitfulness, but we are strengthened by the "might of His glory." To introduce philosophy or ordinances was to act contrary to what is found in the true knowledge of God.

In Col. 1, we have the state of the soul, the character of the walk, and the strength in which we accomplish such a walk. We are fit for the presence of God and are translated into the kingdom of His dear Son, His everlasting kingdom.

Once the slaves of Satan and darkness, we are now seen as delivered and are placed in an entirely new position and relationship with Christ. We have full title to share in the kingdom of the Son of His love. We have redemption through His blood, the forgiveness of sins. This gives us complete liberty.

The Lord Jesus is the image of the invisible God, and as the Son of His love sets before us God's character, also His own personal glory, the essential center of all of His glories.

Christ must have the first place in creation, being the Firstborn. Firstborn means the beginning of the full manifestation of all the power and glory of God. Taking thus His place He must be its Head. He is also the Firstborn from among the dead.

He is the Creator and the Conqueror of death and its power. These two spheres display the glory of God. One glory depends upon His divinity, the other upon His victory as Man.

The Godhead pleased itself that in Him all fullness should dwell. The fullness of the Godhead as such is revealed and shown forth in Christ. It was the good pleasure of the fullness to dwell therein. The fullness by Christ was to reconcile all things to itself, having made peace by the blood of the cross. All things must be reconciled to God.

Heaven and earth will be completely freed from the power of evil and even from its presence in the eternal state.

The Christian has been reconciled, and consciously, to the heart of God.

Paul's ministry was to all creation, but also to the assembly. This instruction completes the Word of God as to doctrine.

There was suffering by Paul because of His love for the assembly. For God to set up an assembly founded on pure grace, having a heavenly character and destiny, would not be tolerated by man, especially religious man. Christ invisibly dwelt in the midst of the Gentiles.

Colossians 2

Paul would have the saints know what conflict in prayer he had for them that their hearts might be knit together in love and the full assurance of understanding and acknowledgment of the mystery of God.

In this mystery all the treasures of wisdom and knowledge are found, being to our souls the center and power of our life. These treasures are truth in contrast to man's cloudy imaginations inspired by the enemy.

One could be still holding the path of faith while the enemy was adding human philosophy to upset and turn the heart aside. The saints were to walk and to be rooted and confirmed in Christ in the truths in which they had been taught.

The teachings which follow are a development of what Christ is and the counsels of God connected with Him. Progress should be in the knowledge of Christ, the true Center and fullness.

In philosophy man naturally takes up with the religion of the flesh which is suited to its powers and tendencies.

The fullness of the Godhead dwells in a human body, in the person of Jesus Christ, and we are complete in Him.

Circumcision for us is putting off the body of the flesh which Christ did for us in death. Baptism is the symbol of it.

In Ephesians we are seen as seated in the heavenlies, but in Colossians we are seen as risen with Christ, but walking as pilgrims here on earth. We have a new standing out of the old into the new, out of the Adam life into Christ. Christ has borne all of the condemnation for us.

Colossians finds us alive in sins but brings in death and resurrection in Christ and with Him. The believer receives liberty as well as life and pardon.

All the ordinances and principalities and powers opposed to God or us were vanquished at the cross.

Paul counseled the saints that by bringing in angels as objects of homage, they would separate themselves from the Head of the body Who is above angels.

It was pride that brought in innovation, denying their union with Christ. One with Him, there could be nothing between Him and them.

Ordinances which apply to things which perish have indeed a semblance of humility and self-denial as regards the body, but they have no link with heaven, which is the sphere of the new life. They separate the believer from Christ by putting angels between the soul and Him.

Colossians 3

We have a life, but it is in Christ; it is hidden with Him in God. We are not yet manifested in its glory, as we shall be manifested before the eyes of all in heaven and earth. Our life is hidden but safe in its eternal Source, and has its portion in Christ in Whom we possess it. He is hid in God, so also is our life. When Christ shall appear we shall also appear with Him.

The exhortations in Ephesians are connected with the Spirit, those to the Colossians with the action of the Word and of grace in the heart. In Colossians the character of divine life is far more developed.

In Colossians we find that there is a new nature, a change, not of the flesh, but of the man.

We are viewed not merely as quickened by the Son, but as dead and risen with Christ, the Man Who has died, our having put off the old standing of a child of Adam, and entered into a risen one with Christ. The new man can mortify the deeds of the flesh. He puts on the qualities of the new life, mercy, etc. Christ personally reigns in and is present to the heart in everything.

The wife is to be obedient. Affection is natural to her. As to the husband's affection and kindness, his heart may be hard.

Children are to be obedient, fathers are to use gentle care in order that the children's affections be not lost. God has formed the home for the protection of the children. It has a power that engages the conscience and the heart, keeping it away from evil.

Colossians 4

The slave in possessing Christ is free in heart. The master knows that he has a Master. The authority is exercised with grace and love.

The apostle ended this epistle with general exhortations. The saints should continue in dependence and communion with God with watchfulness.

The believer must not allow anything which the world, who seek occasion against the truth, could use in that way. We must walk in wisdom.

Paul depended upon them for their prayers. They were to make use of their time. The natural man, overcharged with the things of this world, has no reason to redeem the time, but the believer is looking ahead to a better day in heaven and is laying up now.

Tychicus was to carry a testimony of the interest that the apostle had for the saints. Mark, who had drawn back in a past time, was commended by Paul. With Demas there was no special interest. Tychicus no doubt carried both the letters to Ephesus and Colosse at the same time for the Apostle Paul.

Paul's Letter to the Philippians: Philippians 1

This epistle sets before us the beauty of Christian experience.

The world's policy is to be polite, pay your bills, do good when you can and be friends with those of your own class in society. This is all for self-esteem; there is nothing in it for God because there is not a new nature.

With a new nature there is love even when the love is not returned. Divine love, which every believer has in his heart, spends without the thought of receiving again.

Doctrine is not the main point in this letter, although all of Paul's letters contain some. We learn here the resources that are opened to us in this life, and the motive that governs us.

In the letter we have the Christian life in its highest and most perfect expression, as Christ in His life is set before us giving the normal condition under the power of the Spirit.

The occasion for this letter was probably the gift of fellowship that Paul had received from the Philippian saints at the time that he was in the prison. We see how much truth and encouragement there can be in a letter of thanks for a gift.

Oh, how the fruits of the new nature flow out when the soul is under duress! How much Christ is seen in the sickness and trial of the saints, and here especially with Paul in prison. Some of the most beautiful, deep, spiritual hymns were written by saints when under deep trial.

The assembly at Philippi would have to learn to trust God without the help of an apostle. They would have to discern who were their leaders in the absence of elders and deacons appointed by apostles. Therefore, spiritual discernment is very important for each believer (1 Cor. 2:12-16).

At that time there were elders and deacons who had been appointed, but soon they would be gone and so would the apostles.

Common affection of Christians one for another is the pervading spirit of this letter.

The saints at Philippi carried on the work of the gospel which Paul was unable to do while in prison. There were various ways in which it was carried out, but Paul rejoiced in that it was carried on regardless of methods used.

There had always been the spirit of succor for the apostle in his labors. Now this immediate care draws forth the apostle's heart to them in a special way. The fruit seen as the result of their labors gave witness to the apostle of their state of soul. They labored in the gospel. God who had begun a good work in their souls would fulfill it until the day of Jesus Christ.

The apostle desired that their work should not be guided only by service and love, but also by godly wisdom and understanding.

Salvation is viewed not from our sins here, but as a result to be obtained at the end of the journey. Being victorious over every difficulty is called salvation here.

The apostle being absent, the assembly had to maintain the conflict. They were cast upon God for grace and strength.

Although Paul was in prison, God's power rose above that of the enemy, so that all circumstances worked for the furtherance of the gospel. The gospel was made known in the palace, even as Paul was told upon his conversion that he would stand before kings. The saints would be more apt to testify before men without fear because of the apostle's imprisonment.

There were false brethren and jealous Christians who preached, but Paul rejoiced, no matter how the gospel was preached. The apostle rejoiced even though God had laid him aside. All this turned to his salvation, not the salvation of his soul (that was already accomplished at the cross of Christ), but his mission in life was completed by the saints' preaching in his stead.

We must remember that this letter was written shortly before the apostle was slain by Nero. Paul was not cast down but gloried in the work he had shared which would continue by the Lord among the saints at Philippi.

Paul lived for Christ; for him to die was gain because he would be with Christ. He thought only of the need of the Philippian saints, the need for their souls, that they might grow in grace. He decided the question of his own future; it was for one assembly that he would remain for a short time. It was God, not Nero, who made the decision of Paul's life or death. He felt that the assembly needed him for their building up, and he desired that the assembly be what it should be for Christ, that their conduct should be worthy of Christ. Is our conduct worthy of Christ?

Paul desired that the assembly might have constancy and firmness in unity of heart and mind among themselves, being fearless of the enemy in their conflict.

Only the presence of the Holy Spirit can keep the saints together acting in unison. It was given to them, by grace, to suffer for Christ as well as to believe on His name.

Philippians 2

Paul desired that the assembly be of one mind and one accord. If love were perfected among themselves it would lead to his and their happiness.

Christ, in His humbling Himself upon His coming down among men, is an example for the saints. He went down to the lowest place. He humbled Himself as man, having emptied Himself as God. Being obedient unto death, God has exalted Him to the highest place; He has a Name above every other name. All in heaven, earth, and the infernal regions must bow before Him and confess Him as Lord before God and the Father.

The apostle speaks of the humiliation of Christ as a pattern for the saints at Philippi, also the obedience of Christ in contrast to Adam.

Paul says, "My beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling." Here we have heavenly light amid moral darkness—"among whom ye shine as lights in the world."

They were to do all things without murmuring and disputing. The pilgrim pathway here is fraught with danger, so every kind of exhortation was in order.

The saints' walk would give proof that the apostle had not run in vain. He would pour out his life as a sacrifice (he was beheaded by Nero) upon the sacrifice and service of the Philippians. They would rejoice together that God used them for the furtherance of the gospel.

Timothy, companion in labor with the apostle, was one who truly cared how the saints got along. He had served as a son with a father, traveling with the Apostle Paul in his journeys. Now Paul hoped to send him to Philippi in order that Paul might know the state of the assembly. Paul hoped to be set free and visit them shortly.

Epaphroditus had been the means of carrying funds to the apostle from Philippi, but in doing so, he became gravely ill. He recovered and was sorry that they had heard that he had been sick; such was his love for them. Brotherly love which acts before men is the fruit among men of divine love and displays itself in grace.

The apostle and the saints at Philippi were much cheered by the recovery of Epaphroditus. In the letter to the Philippians, God reveals His compassions rather than His counsels of love, as in Ephesians. The affections of all, Paul, Epaphroditus, Timothy, and all of the saints, form one chain of love in this letter. This is Christian experience and life.

Philippians 3

Paul warned the saints in regard to mixing Judaism with the gospel of grace. Those who taught such things, the apostle said, were dogs, evil workers of malice and wickedness. Paul was severe upon such because of His love for the assembly. The Judaizing teachers were the concision.

Paul could boast of what belonged to the flesh in a religious way, but he was changed when he saw a glorified Christ. All religious flesh disappears in the light of the righteousness of God and a glorified Christ.

Paul desired to win Christ; he had Him as Savior and Lord, but he deeply longed to lay hold of His Person as the Object of his heart. He wanted to know Christ and the power of His resurrection and the fellowship of His sufferings. This he desired to obtain at all cost.

Beloved, it is one thing to have our sins forgiven and to be assured of heaven, but it is more, oh so much more, to follow the path of humiliation, in fellowship with Him and with our eyes upon Him.

Peter was a witness of the sufferings of Christ and a partaker of the glory; Paul was a witness of the glory of Christ and a partaker of His sufferings.

We have the present joy of fellowship with One who went into death, leaving the testimony of all of His sufferings to attract our hearts to heaven where He sits at God's right hand, His work and sufferings completed.

Two things stand out in Paul's thoughts here: God's righteousness and the knowledge of Christ.

If resurrection with Christ and to have His likeness were his hope, Paul had not yet attained to it; perfection lay ahead. He was on the road and Christ had apprehended him for it, so he pressed on for the prize.

It was not his sins that he spoke of leaving behind but all of his religious past. It all was dung so that he might win Christ. With his eye fixed only upon Christ he could say to the saints—"Be followers together of me."

Paul had in mind the outward universal assembly, not Philippi, when he said, "For many walk, of whom I have told you often... that they are the enemies of the cross of Christ." Professors with an outward form of the faith could walk undetected among real Christians because of a low state in the assemblies. Their end is destruction; they mind earthly things.

Paul says our citizenship is in the heavens. It is there that we look and expect the Savior. Then our vile body will be changed to be like unto His glorious body, because He is able to subdue all things unto Himself.

Philippians 4

Paul exhorted the saints to stand fast, for some in other places had waxed cold.

Two sisters who had helped in the gospel effort with Paul had allowed the flesh to cause them to have severe disagreements with one another. The apostle besought them to be of the same mind in the Lord. It was probably Epaphroditus whom the apostle addressed, saying, "Help those women which labored with me in the gospel, with Clement also, and with other my fellow laborers whose names are in the book of life."

In prayer the attitude should be desire for the glory of Christ in the spirit of Christ. He will always answer for our good.

It is good to have a right spirit when we ask, not mechanical, but warm and believing. The peace of God Himself will keep our hearts and minds through Christ Jesus. The heavenly things are pure; our natural minds are not. If we are engaged in good things as found in the Scriptures before us, the things that the Word of God brings to us, our minds will be at peace. Christ is the one pure Object for our souls.

Occupation with good and the atmosphere of peace should be our part now-peace because Christ, not earthly things, is our peace.

Paul was thankful for their care of him; for them to express their love in the gift was touching to Paul.

They had not forgotten him. There had not been a way to reach him before. It was not because of want that he mentions the matter again, but to let them know that "Paul the aged" had learned to be content, whether with little or much.

Paul had learned to be full and to be empty. Christ would strengthen him in his need, whatever it be. Christ was always faithful to His servant, yet the saints had done well in ministering to his needs. He says, "My God shall supply all your need." Paul had learned this by experience while walking with God in the way. Paul knew God and what He had done for him, and He would do likewise for the saints. He was the God and Father of them all.

"To Him be glory forever and ever."

Paul's Letter to the Hebrews: Hebrews 1

God, having in time past spoken by prophets, now has spoken in the person of His Son. The Son is the heir of all things, which is not true of angels. He made the worlds and has title to all as Creator. We see the Son of God as embodying all of the glory that attaches to God Himself, being the full expression of it.

He made purification of sins and sat down on the right hand of God in His own right.

We should especially notice chapters 1 and 2, for they are the basis for the doctrine of the epistle.

Christ has a better place than angels because He is the Son who inherits all things. When He comes into the world again, all of the angels will worship Him.

He is presented to Israel as their Messiah but on an entirely new ground, not placing them under the law but inviting them to believe on Jesus as their Savior, leaving all ordinances behind. A heavenly Christ is now to be their Object. Christ takes the place of all ordinances.

All that we find in Hebrews is new and better. A relationship with their Messiah already existing, a heavenly calling rather than an earthly one was before them-walking by faith as Abraham did.

In Psa. 2:7, we read of the only begotten Son coming into the world as a babe. In Heb. 10:5, we hear Him say, "A body hast Thou prepared Me." He has come as the Son of man from heaven with no earthly lineage. Being God, He came in the flesh.

His angels are spirits, ministers of fire. Besides, as servants ordering the universe, they guard His glory, particularly the seraphim. The angels have no throne, but God has given the Son a throne which will last forever.

Christ is anointed with gladness above His fellows-companions, men-because He loved righteousness.

We see at the very beginning that Christ is superior to angels. The Jew revered angels, but in this epistle, the thoughts of the Jew are taken from angels and transferred to the Lord from heaven.

The Son of God carries all the glory of God and has title to the inheritance. The creation that He made shall perish because of man's sin, but the Son remains. The whole creation shall "wax old as doth a garment." He will fold created things up as a vesture and change them, but He is the same forever.

Which of the angels have been asked by God to sit on His right hand "until I make Thine enemies Thy footstool?" Christ has. Angels are ministering spirits to care for the heirs of salvation, and we witness their service to us day by day as we are preserved from one pitfall and another. Angels, once prominent, will be set aside and Christ will become the prominent One.

Hebrews 2

Although the book of Hebrews detaches the Jew from an earthly religion, the bond remains between them and the Jewish Messiah, drawing the heart to Himself in heaven. Christ takes the place of all religious ordinances. All religious bonds are now heavenly, although the Jew is on earth. Their spiritual bonds with God are unbroken.

Those who turn back will either take up with Jewish ordinances again, go into open sin, or both. A special warning is given in the first four verses to any such, lest they apostatize. The apostle asks, "How shall we escape, if we neglect so great salvation?"

There were signs, wonders, miracles, and gifts of the Holy Ghost at the introduction of Christianity to confirm the word spoken.

The angels will not be in charge of the world to come (the millennial day), but, "What is man, that Thou art mindful of him? or the son of man, that Thou visitest him?" Christ was made a little inferior to angels for the suffering of death but now crowned with glory and honor and set over the works of God's hands. He tasted death for everything. All is put in subjection under His feet. But now, all is not yet put under Him, "But we see Jesus... crowned with glory and honor."

It was just like Christ, for whom and by whom are all things, in bringing many sons into that glory, to make the Captain perfect through His sufferings on earth. He who sanctifies (sets apart) and those sanctified are all of one. He is not ashamed of them and calls them brethren. Christ suffered both by reproach and in death for those He loved, the children that God gave Him.

Passing by angels, He chose the seed of Abraham who was the father of faith and who began a new era for mankind-setting forth moral glory rather than creature glory.

Christ, through death, destroyed him who had the power of death, and He delivered those who were in their lifetime in fear of death.

He was made like unto His brethren that He might be a High Priest, faithful and merciful, to make reconciliation for the sins of His people. Having been tempted, He is now able to sustain those who are tempted.

Hebrews 3

The apostle does not speak of himself as an apostle in Hebrews, because Christ is before us as the Apostle and High Priest of our confession. Here the Lord presents His person and office between God and ourselves.

Christ is seen here, not only as our Apostle and High Priest, but also as Son over God's house. Moses was faithful as over God's house. Christ is more excellent than Moses, because He who built the house has more honor than the house. The house is a figure of all things built by Christ who is God. We are God's house, at least those who hold fast to the end, which every true believer will do.

Three steps to apostasy are given here. The first step is to hear the gospel or read the Word and reject it by hardening the heart. "Harden not your hearts." The second step is, "They do alway err in their heart; and they have not known My ways." The final step is, "An evil heart of unbelief, in departing from the living God."

Judas gives the picture of apostasy. He was a companion of the Lord Jesus, his "own familiar friend." He heard the Word from the lips of the Lord Jesus day by day and rejected it. Then he erred in his heart and became a thief. Finally, Judas had an evil heart of unbelief in departing from the living God.

This path Christendom has taken, not giving heed to the Word, erring in the heart, and with an evil heart of unbelief departing from the living God. Profession is not enough. There must be the continuing unto the end, which the believer will do.

"Today if ye will hear His voice, harden not your hearts, as in the provocation." The provocation was the time when the twelve spies went into Canaan and returned, some with a good report that it was a good land flowing with milk and honey but that there were giants there. Joshua and Caleb said, "Let us go up at once, and possess it; for we are well able to overcome it.... They are bread for us." But the multitude refused it and provoked God.

Because they had hope, the wilderness became a refreshing air to Joshua and Caleb. But God was grieved with those who had sinned; they fell in the wilderness and died. The wilderness proves whether or not there is faith.

Hebrews 4

Israel had failed to enter into the rest that God had provided, through unbelief which was constantly their great sin. Another rest is set before us, a heavenly one, which only those who believe can enter.

The gospel has been proclaimed to us just as the good news of Canaan was to Israel. Is this word to us mixed with faith?

Here the subject is not rest for the conscience. That we have if we believe on Jesus Christ risen from the dead. There is also a rest which lies ahead for those who have salvation. In creation, God rested on the seventh day. When the work was all finished, He rested. The believer labors to enter into His rest. Whatever the Lord has given us to do we pursue, until that moment when we enter into our rest, our work having been finished. This is the day of work, not rest. It is supposed that we are laboring now in view of that rest.

Joshua could not give permanent rest to Israel. There was continued warfare to take possession of the land. David speaks of another day when, "There remaineth therefore a rest to the people of God." When we finally enter into our rest we shall cease from our own work, as God did from His at creation. The millennial day will be the rest for God's earthly people.

We find the Word of God living and operative, and being sharp, it divides asunder soul and spirit, joints and marrow, also discerns the thoughts and intents of the heart.

The soul is the seat of the desires; the spirit is the higher part of our being that brings us into contact with God.

What if I desire to do something which may be right in itself but at the same time may not be the right thing to do? My spirit in contact with God through His Word enables me to know God's will about the matter. I am sure that prayer is the avenue which we should take.

Next the Spirit of God sets before us a Priest Who has passed through the heavens to the throne of God, the Son of God. He is touched with the feeling of our infirmities, having passed through all temptations and trials. He has provided succor and grace. We go to the throne of God to receive what our Priest has provided.

Hebrews 5

In Hebrews Christ replaces figures, ordinances, sacrifices, all religious forms and ceremonies, with Himself. He is the Prophet, Priest, and King.

The Church is not the subject of Hebrews, nor union with Christ as His body. We find those themes in other scriptures.

Christ is seen as Priest for our infirmities to preserve us on the way. He corrects what is wrong and leads His people in the right way.

We have new ground of teaching in Hebrews, a new Sacrifice to replace all that has gone before. Hebrews is a sample of teaching, the Old Testament types being the subject matter to open up the meaning of the types in the light of the New Testament teaching.

In the destruction of Jerusalem, which at that time was near, the entire economy of Israel-their religious, political, and social order-was destroyed.

The priesthood of the Lord Jesus is brought before us in comparison with, or in contrast to, that of Aaron. Aaron was called to be a priest from among men to offer gifts and sacrifices for sins. He, being a man, had compassion on the ignorant and those straying, because he also was encompassed with infirmity. He had to offer sacrifices for himself as well as for others. No one could take on the priesthood except by calling of God, as was Aaron.

Christ did not glorify Himself to become a high priest. Psa. 2 "Thou art My Son; this day have I begotten Thee." "Thou art a priest forever after the order of Melchizedek." Psa. 110.

The priesthood alone does not fit Him to enter into the miseries of man. His earthly history, recorded in much detail, makes us feel how able He is to take part in our sorrows as well as to intercede with God for us. Down here, "in the days of His flesh," He passed through the anguish of the cross in dependence upon God. He made His request to Him who was able to save Him out of death.

He did not save Himself, which He had the power to do, for His purpose in coming into the world was to obey and to suffer for our sins. He "offered up prayers and supplications with strong crying and tears."

There was no time like Calvary. What a moment of deep sorrow as never before. The One who knew no sin was made sin for us.

Christ, the glorious Son of God, learned obedience (a new thing to One who always commanded). Having formerly ordered angels and others, He now is told what to do. He learned obedience to perfection and was made the author of eternal salvation unto all that obey Him.

There are many things to be said about the High Priest (Christ) who is "after the order of Melchizedek."

The old ordinances held the mind of the Jew whose heart was not open to the revelation of the new calling. He was on milk, not meat, which is for "them that are of full age."

Hebrews 6

There was dullness on the part of many of the Jews, but they were still encouraged by God's promises.

Tradition and ancient religion are a snare when the truth of the new calling has been made known. The soul remains earthly and carnal, rather than spiritual.

The Holy Spirit must go on teaching even though others lag behind. He will take up the glories of the Melchizedek Priest. Those who had been enlightened by signs, wonders, and the power and revelation of the Spirit were to lay hold of these divine revelations of the new order.

In failing to do so and turning back, God had nothing more for them. There was no other way to bring them into blessing except they repent. They crucified to themselves the Son of God.

The earth here is likened to the heart. By the rain from heaven, herbs, fit for man, spring up. This is salvation of the soul. Otherwise thorns grow in their place, are rejected, and in the end are burned. This speaks of those who apostatize. The apostle says that better things are expected from those who hear, things that follow salvation.

God has not forgotten the saints' ministry of love and work done to His name. We are not to be slothful but follow those "who through faith and patience inherit the promises."

As to promises, God swore by Himself that He would bless Abraham, and his seed, who secured the promise after he had patiently endured.

The power and activity of the Holy Spirit was the present thing, greater than even the millennial day. The writer hoped for things that accompany salvation from those who professed.

All these blessings of the new order are confirmed by an oath, so by God's oath to Abraham and by the Forerunner entering into heaven (Christ), we have two immutable oaths (Heb. 7:21), which give strong consolation to those who have fled for refuge to lay hold of the hope.

Christ, even Jesus, entered into heaven as the Forerunner who is made a High Priest after the order of Melchizedek.

Hebrews 7

There are three characters of Christ's priesthood in the book of Hebrews: first, that of Aaron, because of our infirmities (Heb. 5:1-4); second, Phinehas, because Christ has made atonement to a holy God, therefore He has an everlasting priesthood (Heb. 7:27,8:3; Num. 25:10-13); and third, that of Melchizedek, king and priest, King of peace (Heb. 7:1-3).

It is through the Priest that we draw near unto God. This Priest, Christ, is after the order of Melchizedek and has no beginning nor end. His work for us is everlasting intercession.

He is Priest of the most high God-God's title as supreme over all, also His millennial name. In the millennial day Christ will be a Priest upon His throne. This is the earthly part.

For us He has an uninterrupted priesthood after the order of Melchizedek. As a Priest, He had no father or mother from whom He should receive His credentials.

Aaron was of the tribe of Levi. There had been no priesthood after the tribe of Judah, yet Christ came from Judah, not to pass His priesthood on to another, as did Aaron, but to be a Priest after the power of an endless life. Because there was a change of the priesthood, there must also be a change in the sacrifice and the covenant. The new covenant would be of the same character as the new order of priesthood.

Christ's priesthood was established by oath (Heb. 7:21); Aaron's was not. Such a High Priest became us, holy, harmless, and undefiled, separate from sinners, exalted above the heavens.

The priests under the law had the same infirmities as other men; Jesus (His eternal name) has a glorified priesthood according to the power of an endless life (Heb. 6:20).

The first covenant was made with Israel and the second must also be made with Israel. Christians are not under any covenant because they are a heavenly people and there are no covenants in heaven. However, they receive all of the blessings of that covenant now, which will not be made with Israel until the beginning of the millennial day (Ezek. 39:29; Jer. 31:31-34).

Hebrews 8

Israel did not keep their part of it. The new will take its place in a coming day.

Hebrews 9

Under the old covenant there was neither the conscience purged nor sins forgiven. The holiest could not be entered by the people. All behind the veil which had to do with a holy God was concealed. There was no perfection of conscience by the blood of bulls and goats.

There was a worldly sanctuary and a tabernacle with candlesticks, table and shewbread, which is called Holy. Then the tabernacle after the second veil was called the Holy of holies. It had the golden censer, the ark of the covenant overlaid with gold, the golden pot that had manna, Aaron's rod that budded, and the tables of the covenant, "and over it the cherubim of glory shadowing the mercy seat."

The high priest entered the holiest once a year with blood for himself and the people.

We come now to the very essence of the subject of the book of Hebrews, "the way into the holiest." The work of Christ on the cross, which is the most important thing, is mentioned first, then—

•The opened way into the holiest (access to God Himself where He is).

•The purged conscience.

•Our eternal redemption.

It is through the veil, the flesh of Christ, rent, that we enter the holiest-a new and living way which brings us into the light of God's presence. Everything that would separate us from God has been removed by the work of Christ.

We have perfect, constant access to God in the holiest of all, because Christ has gone into the holiest in the efficacy of His own blood. A perfect conscience knows God, having been cleansed and having the knowledge of good and evil according to the light of God Himself, pure as Christ is pure. We also have eternal redemption (Heb. 9:14).

For us Christ is the High Priest of good things to come and for Israel, the millennial day. We already have these good things (heavenly) and praise God for them. Everything provided for us is eternal and heavenly.

All sins committed by believers before Christ's death were purged by the blood of the new covenant, His precious blood. Sin, not only our sins, but sin itself which plagues this world, will be removed forever. The work of Christ "taketh away the sin of the world."

Christ has brought to us an eternal inheritance. God has given Christ the universe which we will share with Him.

There will be a Mediator of the covenant; He is already present in heaven. There must be a better sacrifice than bulls and goats to make the covenant sure with Israel. Without death a covenant is worthless. Christ in His death has made the covenant sure.

In the first covenant Moses sprinkled both the book of the law and the people with blood, also the tabernacle and vessels of ministry. Almost all things are purged with blood. "Without shedding of blood is no remission." Christ will come again to make all of this good for Israel. There will be those who look for Him to come.

The world to come and all things there are founded on the blood of Christ.

Hebrews 10

When the Lord came into the world He could say, "A body hast Thou prepared Me." In the volume of the book of His eternal counsels the subject is Christ as a Man on earth, in a body, doing God's will. In the Old Testament account of the counsels it is ears for listening and willingness-in the New Testament it is a body, for the counsels are carried out by Him becoming man. He came from heaven, was born of the Holy Spirit.

No sacrifice made by man of Adam's race would do. It must be the sacrifice of a Man from heaven, a perfect Man, to redeem Adam's race; this Christ came to do. He came to do God's will, "By the which will we are sanctified, through the offering of the body of Jesus Christ once for all."

This Man (Christ) offered one sacrifice for sins and forever sat down on the right hand of God. It is by this one sacrifice of Christ that the believer is perfected now and forever.

We belong to the house of God. Shall we not draw near with hearts true, in full assurance of faith, with a good conscience and our bodies washed with pure water (all that's outward in our lives, clean). The memory of the cross and the blood of Christ, together with the body washed with water of the Word, prepare our hearts for worship as we enter the holiest.

We should consider one another to encourage and love one another.

The apostate can only expect the wrath of God. The day of apostasy is the day mentioned as approaching, warning those who trifle with the gospel instead of laying hold of it by faith.

The apostle would encourage the faithful by calling to mind the former days when there was much energy and persecution for the gospel spoken publicly. They were not to lose their confidence. They had need of much patience in view of the promise, the coming of the Lord.

Hebrews 11

Faith is the subject of this chapter. Faith realizes (gives substance to) that which we hope for, and is a demonstration to the soul of that which we do not see. The elders (the ancients) by faith obtained a good report.

We simply believe by faith "that the worlds were framed by the word of God." To reason is to bring the mind into confusion. God made all things out of nothing; He created them by His word.

Abel, knowing from his father that there was no approach to God except by a sacrifice, brought the firstlings of his flock for an offering to God. In this he obtained witness that he was righteous.

Enoch walked in this world with God and was translated to walk with God in heaven. He had pleased God in his difficult path in this world. We, too, shall soon be caught away to be with our Savior in heaven.

There must be faith in order to please God. It is good to have faith in His Word which tells us that Christ died for us and that by believing we have eternal life. It is good to have faith in all of our circumstances as well. "Without faith it is impossible to please Him."

Noah was moved with fear because of the judgment which was coming and "prepared an ark to the saving of his house." In doing this he condemned all of the world around him "and became heir of the righteousness which is by faith."

Abraham was called to leave the land of ease and pleasure to go as a pilgrim to the land which was to be his inheritance, not knowing where he was going. Little did Abraham know that the land to which he was going would be the home of Israel in the millennial day. What blessing simple faith brings. It is said that "he obeyed." Obedience is the test of whether or not there is real faith.

Not having received title to the land, which to him was a strange country, he dwelt there by faith with Isaac and Jacob, who were heirs with him of the same land of promise by faith. He looked for and will soon get a city, which hath foundations, of which God is the builder and maker.

Sarah by faith conceived seed in old age and was delivered of a child, Isaac. From this seed there sprang over a period of time so many as the sand by the seashore and the stars of heaven innumerable.

"These all died in faith" is a term not intended to convey all Israel, because it says that with some "God was not well pleased."

These pilgrims having seen the promises at a distance as in another day, embraced them, confessing themselves strangers and pilgrims in the earth.

Have the heavenly things so gripped our souls that we walk through this world as pilgrims and strangers, or have we settled down in the place from which we have been called? What worldly habits have taken over in many of our lives so that no one can detect that we have a heavenly calling!

Their desire, like ours, is a better country, a heavenly, so God is not ashamed to be called their God, for He has prepared for them a city.

Abraham, having received the promise of which Isaac was the depository, offered up his own son by faith, believing God and that his God was a God of resurrection.

Isaac in faith blessed Jacob and Esau in things yet to come. In dying, Jacob blessed Joseph's sons and worshipped, leaning upon his staff. Joseph, by faith, mentioned the deliverance of the children of Israel from Egypt and gave instruction concerning his bones (resurrection).

In Abraham and those following him we have examples of the patience of faith. But there is more to faith than patience; there is energy and endurance, to which the following illustrations give testimony.

Moses for a time was in the place of a son to Pharaoh's daughter in the palace. The time came when in faith he refused that position of honor, in that it was false. He was the son of a true Israelite. He could have enjoyed the pleasures of Egypt, of which there were many, but only for a season. The pleasures of sin bring death.

Israel had not been called to present pleasures, but to a path to walk as pilgrims and strangers. To this we are also called. To this path, the reproach of Christ, Moses resorted. He forsook Egypt, kept the passover-the sprinkling of blood-in fear of judgment from God.

In the victorious passage through the Red Sea, Pharaoh and his hosts were drowned while trying to pursue God's people.

The walls of Jericho fell, delivering the harlot Rahab and those with her after she received Israel's spies in peace. Gideon, Barak, Samson, Jephthah, David, and Samuel were through the energy of faith victorious over kingdoms, a den of lions, violence of fire, and were objects of cruelty beyond description. These all obtained not the promise, although they had a good report through faith.

A better thing than earthly blessing has been provided for us, and those faithful saints will wait until they will join us in resurrection life in the heavens-their own country.

Hebrews 12

There is a cloud of witnesses in the preceding chapter, and there is a cloud of witnesses surrounding us as well. If there is faith with us, we will follow in the steps of men and women of faith who have gone before. These declared the superior advantages of a life of faith, not yet having the promise fulfilled.

Enabled to turn from every difficulty, we can look unto Jesus, Who has run the whole course of faith, was preserved by the joy set before Him, and has taken His place at God's right hand. The work that He did was for the glory of the Father and for us.

Joys and future rewards are not the object of faith, but simply encouragement in the way. The One Who has suffered is our example in the path of faith. He has attained to the reward which was to be with the Father and hear His "well done." When Jesus is the Object of the heart, nothing is easier than casting off the weights which hinder our progress, but when not looking at Jesus, all is impossible.

The heart naturally has its affections in this world, and it was rightly so in Eden before the fall and will be so in the millennium. "He (God) hath made everything beautiful in His time: also He hath set the world in their heart." Eccl. 3:11.

Sin has come in and spoiled both man and all that has been created. Having a new life in Christ and God having provided something better, a heavenly inheritance with Christ, we walk as pilgrims and strangers down here until the Lord comes for us. The life of Christ is the energy and endurance of faith which all true believers have. To not have this life proves that there is not faith.

Christ resisted unto blood against sin; this is martyrdom. Those who suffer martyrdom will receive a reward.

A new affection takes away all that the natural heart would covet and gives a new Object which fills the heart with joy and courage.

But there are other trials, such as chastening, which come our way. God has a purpose in this, but His love is also in it, and to endure is the great point here. It is those whom He loves who are chastened. To despise this is to be ignorant of His motive for our blessing. Chastening is needed that we may be partakers of His holiness. The Father of spirits is contrasted with fathers of flesh.

As Christians we are not come to Mount Sinai with all of its terrors, but to Zion, the city of earthly blessing for Israel in a coming day. What is spoken of here is millennial blessing in all of its parts. We will belong to it all, when the following are established: • "Ye are come unto mount Sion" (on the millennial earth)

• "and unto the city of the living God, the heavenly Jerusalem (includes the martyrs and Old Testament saints)

• "and to an innumerable company of angels, the universal gathering" (transfer of power from the angels to Christ and the Church)

• "and church of the firstborn, which are written in heaven" (the body and bride of Christ)

• "and to God the Judge of all" (the highest authority of all)

• "and to the spirits of just men made perfect" (have their bodies at the time spoken of)

• "and to Jesus the mediator of the new covenant" (covenant of grace)

• "and to the blood of sprinkling, that speaketh better things than that of Abel" (Abel's blood cries for vengeance-Christ's for salvation).

The Apostle Paul warned of turning away from Him that speaks from heaven, a warning of apostasy. All will be shaken that can be shaken, only that which cannot be shaken will remain. Receiving a kingdom that cannot be moved, we should serve God with reverence. God is a consuming fire (Heb. 12:28,29).

Hebrews 13

Brotherly love should continue. Divine love is in every believer, a love that expresses itself, whatever may take place, for it is the nature of God Himself.

Brotherly love is of God, but the expression of it may be the result of favor or otherwise. For instance, the Gentiles had raised funds to relieve their brethren, the Jews, in a time of famine, we suppose. This prompted brotherly love on the part of both the Gentiles and the Jews. This love should continue towards their Gentile brethren.

Abraham entertained angels who promised him a son. Lot entertained angels who delivered him from the judgment upon Sodom.

Hospitality for the poor is in order for the assembly.

The marriage relationship is pure and holy and must not be defiled. God will judge those who break down the ancient, divine institutions.

We should not have love for money. He who has undertaken our cause will provide for faith. When Elijah hid himself by the brook Cherith in obedience to God, the ravens brought him bread and flesh as needed. God will never leave us.

Jesus is always the same, unchangeable.

We are to remember those who have gone before us and left us many valuable writings. We are to follow their faith.

Taking up with strange doctrine only shows how the soul is not established. One who is not satisfied with Jesus does not know Him or has forgotten Him.

The altar of God, Christ, now belongs to Christians; all Jewish ordinances are past and gone. Now for us are the cross and shame, but in the end heaven. This position places us outside of the camp, which is a religious system connected with the world.

It is by Christ that we worship with our sacrifices of praise. Also other sacrifices are offered to God in giving our goods and money and in helping in various ways where there is a need.

We are to obey and follow our guides. This proves humility of spirit.

The apostle, with a good conscience, asked for the prayers of the saints, hoping soon to see them.

The God of peace had brought Christ again from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, and the apostle's wish was that the saints might be made perfect (mature) to do God's will, working what would be pleasing in His sight. "To whom be glory forever and ever. Amen."

Paul's First Letter to Timothy: 1 Timothy 1

In verse one we read, "Paul, an apostle of Jesus Christ, by the commandment of God our Savior." The letter emphasizes the term "Savior."

Paul the Apostle sent Timothy, gifted of God and approved by the elders, to labor in the gospel and to assist him in the care of the churches.

Timothy was instructed by Paul to abide with the saints at Ephesus to whom Paul had given, by letter, the deepest truths in regard to the mystery, Christ and the Church.

One of the evils that had come to Ephesus was the Judaizing doctrine which tended to lead to the old Jewish system of law and to the raising of unprofitable questions. The law was made, not for a righteous man, but for the disobedient.

In 1 Timothy we see God as a Savior-God, a Savior for those who believe, but a Preserver (Savior) of all men. Christianity sets forth God as a God of love; Judaism sets Him forth as a lawgiver, yet He is the same God. Salvation is for all, for God is a Savior-God, but only those who believe will be saved.

The letter is to Timothy, an individual, so the assembly is not addressed in this letter, but there is much instruction for the assembly. Paul writes a personal note (of instruction and warning) to Timothy because of the tremendous responsibility laid on Timothy's shoulders, the care of the churches, during the apostle's absence.

At the end of this letter we see God, whom no eye can see or has seen, in His majesty and essential glory. What a great picture of God we see here. He created all things and is the Preserver of all men. "In Him we live, and move, and have our being." "We are also His offspring."

The most important message for us who believe is that God is the Savior of our souls. Paul preached it; it should be on the lips of all believers.

In his salutation Paul speaks of mercy, for he is addressing an individual, and the individual, like Timothy, needs mercy for his path. The apostle speaks of his own conversion and ministry. He was a blasphemer and a persecutor but obtained mercy because he did it in unbelief, ignorantly.

Paul spoke of himself as the chief of sinners, probably because of the character of his sin. He persecuted the Church of God which was dear to Christ. God's grace was manifested to Paul, in that he was to show forth all long-suffering in his life, which would be a delineation to them who should hereafter believe on Christ to life everlasting.

Paul instructed Timothy that his service was to be with a pure heart and unfeigned faith. He gave glory to "the King eternal, immortal, invisible, the only wise God." Such praise flows from Paul's heart in response to the mighty grace shown to him, the chief of sinners.

Paul recalled prophecies about Timothy and his service, made before his service began, about which Paul instructed him, that he might war a good warfare. He exhorted him to maintain faith and a good conscience of which others such as Alexander and Hymenaeus had made shipwreck. These he delivered unto Satan that they would learn not to blaspheme.

To be in the bosom of the assembly is safety; to be outside, delivered unto Satan, is for the destruction of the flesh.

1 Timothy 2

Prayer is general, supplication is specific, intercession is for others. The giving of thanks should accompany all occasions in the presence of God.

Prayer should be made to God and the Father. We pray to the Lord Jesus about gospel work because He is Lord of the harvest. Also we address Him because He is God.

We are to pray for kings and all that are in authority; we pray for all men. We pray for those in authority that we might live a quiet, peaceable life in all godliness and honesty. God would that all men might be saved and come to the knowledge of the truth.

Christ is the "one mediator between God and men, the man Christ Jesus who gave Himself a ransom for all, to be testified in due time."

Paul, a teacher of the Gentiles, instructed that men should pray, lifting up holy hands, without reasoning. Women should walk in modesty with good works and learn in silence. They should not teach doctrine but practical things to young sisters. The woman "Eve" was deceived and suffered the penalty for her sin, but "she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety."

1 Timothy 3

The bishop and the elder are the same, having moral authority in the assembly. Since the day of the apostles there are no appointed elders, but the spiritual mind discerns those who are elders. They should know how to rule their own houses first; they should not be novices, having a good report from those in the world. (Since the deacon is to be the husband of one wife, it is supposed that this be true of the elder, also.)

Deacons were to be grave, not given to wine or the love of money, and they were to hold the faith in a pure conscience. They must first be proved.

The deacon cared more for the practical needs of the saints while the elder was concerned more for their spiritual needs. For both, their own houses should be in order and their children should be subject. Their wives must be faithful.

Paul, when writing, hoped to be with Timothy in a short time. In case he delayed, he gave instruction and teaching about the testimony of the house of God. The house of God is the Church of the living God, the pillar and ground of the truth. No other ground of truth is found in this world.

Paul instructed Timothy in the greatness of the mystery of godliness. God came down to earth in flesh as a man. He manifested perfect holiness in His walk through this world. Angels saw Him as a man in this world; they will worship Him when He comes again (Heb. 1:6). Now He is hid in God (Col. 3:2). Christ was preached unto the Gentiles. This was new. Before God's testimony was only to Israel.

Christ was the first man received up into heaven in the presence of God. This gives us who are one with Him our place there. Think how great a company will fill the Father's house, yea, the courts of heaven in that approaching day, because the Son of God was believed on in this world.

1 Timothy 4

Scripture speaks of the "latter times," the "last days," (2 Tim. 3:1) and the "end of the days" (2 Peter 3:3). This chapter gives the latter times, the result of the assembly's disregarding the warnings against Judaism. First we see Catholicism, then the formation of a system of forms and ceremonies like Israel, and today all in full bloom, bringing us to the last days of 2 Tim. 3:1-9.

Paul warned Timothy about what was coming. To Judaism were added certain innovations, which set aside the original instructions as to marriage, observing days, and of eating meats.

We are thankful for our food which is sanctified (blessed) by the Word of God and prayer. Bodily exercise profits a little. Godliness profits for the life that now is and is to come.

Paul spoke of laboring and suffering reproach while trusting in the living God and Savior, present Preserver of all men and eternal Savior for those who believe. Paul exhorted Timothy to keep himself pure and by his whole manner of life to be an example of what a young believer should be.

There were no printed copies of the Scriptures in Timothy's day, but usually one stood up to read a scroll or parchment to the assembly. After a portion was read, brothers exhorted from the doctrine (teaching) set forth in it. The apostle admonished Timothy to carry on this ministry.

Timothy was not to forget the gift bestowed upon him; it was a solemn commitment. The laying of hands on him only confirmed the gift bestowed upon him. By continually taking heed to the teaching and to himself, Timothy would save (preserve) both himself and those who heard him, in the path of faith.

1 Timothy 5

Rebuke was in order at all times, but Timothy as a young man was not to rebuke an elder sharply. Respect elders as fathers, elder women as mothers, and the younger as sisters, Paul said.

Widows had a special place of honor, especially those who were widows indeed (those without children or descendants to care for them). The family should care for a widowed parent. For the assembly to care for a widow she was to be a widow indeed who trusted in the Lord and continued in prayers and supplications.

A man who provided not for his household was worse than an infidel. The younger women should marry, bear children and guide the house. Elders who labored by ruling (guiding) well should be helped financially as necessary, for laborers were worthy of hire.

There must be two or three witnesses to an accusation against an elder. Certain sins of a grave character should be rebuked publicly in the assembly.

Be careful not to side with anyone who had not proved himself, for one might become a partaker of his sins.

1 Timothy 6

Servants (slaves) should honor their masters so that God's name should not be dishonored. Believing masters should be held in esteem as brethren. To dishonor God in natural things proved the character of the offender. To mistreat slaves for gain showed that there was no understanding of Christian doctrine.

Gain is not godliness as some suppose. We are to withdraw from such. Godliness coupled with contentment is gain.

In every way we are dependent upon a Savior-God. We came into the world dependent upon God, and we leave in the same manner. We should be satisfied with food and raiment.

Those who inherit wealth or find themselves in easy circumstances were told to be rich in good works, ready to distribute. Those who seek riches fall into temptation; they find themselves in a snare with hurtful lusts. Why be drawn to destruction and perdition and be pierced with many sorrows?

Flee the pursuit of money, and pursue after righteousness. Instead of money, lay hold on the eternal life to which the believer is called. The appearing of our Lord Jesus Christ should deter one from pursuing riches.

The time will come when God will show His power everlasting, being the blessed and only Potentate, King of kings and Lord of lords. He dwells in light which no man will ever see or approach unto. To Him be honor and power forever.

Paul's Letter to Titus: Titus 1

Paul's letter to Titus greatly emphasizes the truth that is according to godliness and the hope of eternal life. He knew that godly order needed to be established among the heathen who had been saved out of gross sin of every kind.

He refers to the scope of God's counsels, those before the world began. They embrace salvation from our sins, our present walk in an unbelieving world, and eternal life which God had promised before the world began.

Paul left Titus at Crete to ordain elders in every city so that the relationships between saints and the conduct of each in daily life might be in keeping with the tremendous calling to godliness and eternal life. Because of the habits these particular saints had by nature, definite superintendence was required, for order had to be established in the assemblies.

He set forth the qualifications for elders and deacons as being already a part of the life of an elder, because so few of the saints, being newly converted, could qualify. Besides having outward merits, they were to hold fast the faithful Word. The elder was not only to hold fast the truth he had learned but to be able, by sound teaching, to convince gainsayers. Most of these gainsayers were unbelieving Jews.

The grace that came to us through Christ our Savior made peace for us at the cross. Unbelievers had a defiled mind and conscience.

Titus 2

The aged men must be sober (maintaining self-judgment), temperate, with love and patience. Aged women must conduct themselves in holiness, teachers of good things that relate to the home, teaching the younger women to be keepers at home and obedient to their husbands.

What a loss and a disgrace to the Christian testimony for wives whose husbands provide, to leave their children and their homes to seek employment outside. Children need their parents, especially their mother, every moment of their childhood and youth. We bring our children up either for Christ or Satan. Their decisions in maturity depend largely upon what their mother in love has taught them. Children without a father's care lose much in their early lives.

Young men should be taught to practice the truth that is after godliness. Servants (slaves) are exhorted to show the truths of godliness before their masters. Believing masters have a common interest with believing slaves.

Verses 11 Through 15 summarize Christianity. The grace of God appeared bringing salvation to faith. The practice of Christian life is set forth. Our precious Savior is coming soon for His saints, our hope, and to appear before a wicked world. He gave Himself to redeem us from all iniquity and call us as a special treasure and purchase to Himself.

Titus 3

Paul sets forth the character of the public expression of the Christian life. Be subject to authorities and ready to help in every good work. Show meekness to all men.

He contrasts our previous sinful character with our present portion of marvelous grace. Our cleansing was not outward, not by a literal bath, but by a complete regeneration, accompanied by new birth and by the renewing of the Holy Ghost.

The Holy Ghost was not only given to us at the time of regeneration but was shed upon us abundantly, which continues until we are in the glory. By this work of regeneration and the renewing of the Holy Ghost we are made heirs of the hope of eternal life.

Before being saved through the work of the Holy Ghost, we were opposed entirely to God and His Christ. We carry with us nothing of the old that is good. The Holy Spirit is constantly forming us into the likeness that is of Christ-Christian character. We have much to learn practically, having known nothing of this new life in the Holy Ghost before.

The assembly should maintain a simple character of believing the truth and not be taken up with foolish questions. One who brings in unscriptural doctrines is a heretic because he is not satisfied with the truths brought by the Holy Spirit. He must be rejected after the first and second admonition.

The Bible "The Bible, in its object, is a whole, which presents to us God coming forth from His essential fullness to manifest all that He is, and to bring back into the enjoyment of this fullness with Himself those who, having been made partakers of His nature, have become capable of comprehending and loving His counsels and Himself."

J. N. Darby

Paul's Second Letter to Timothy: 2 Timothy 1-2

Paul wrote this second letter to Timothy just before he was slain and it is of very different character from the first one. When the first was written, the assembly was in order and Paul taught Timothy about that order and the maintenance of it. When this letter was written, things had fallen into disorder. So the assembly was seen as a great house of profession with little life. It was a mixture of real and unreal professors, without power to do what is right. The name of the Lord was connected with evil of every kind, resembling the description of the heathen in Rom. 3:10-19; it was blasphemy.

The time had come for the believer to separate from this evil, even if he had to walk alone with God. But he did not have to walk alone, because God preserves a remnant, some who faithfully follow Him, at every time. In chapter 2 he instructs Timothy: "In a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified and meet for the master's use, and prepared unto every good work... but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart."

The apostle greeted Timothy, his son in the faith, with an outpouring of his warm heart as in no other letter. No one was nearer to Paul than Timothy. He could not open to any other the deep distress of his heart concerning the testimony in its fallen condition. He was sure of Timothy's tears as well, because Timothy was one with him and felt things deeply.

Paul desired to see Timothy that his heart might be filled with joy. Paul was nearly alone now, for all in Asia had forsaken him. Even fellow servants had left him; only Mark, besides Timothy and Luke, was a comfort to him.

Paul rose from his sorrow to instruct Timothy to go on, because the need was greater now and Paul was in prison awaiting his death. Timothy was not to be ashamed of the testimony as other laborers were, and Paul rehearsed the work of Christ who has saved us.

Then he added, "For I know whom I have believed and am persuaded that He is able to keep that which I have committed unto Him against that day." All was dark here, but to faith everything was bright up there where he was soon going.

Consider the prophetic words of Isa. 49:3,4: "And said unto me, Thou art my servant, 0 Israel, in whom I will be glorified. Then I said, I have labored in vain, I have spent my strength for naught, and in vain; yet surely my judgment is with the LORD, and my work with my God."

These words can be ascribed to the Lord Jesus at the time of His death. In principle they can be applied to the Apostle Paul and others. The only consolation in this respect for the laborer is that all the results of the labor will be seen in resurrection. May it be so, Lord Jesus.

The preeminent necessity for Timothy was to "hold fast the form of sound words, which thou hast heard of me [the apostle], in faith and love which is in Christ Jesus," not only the words but the outline. He insisted that Timothy keep by the Holy Ghost, which dwelt in them, the testimony of the mystery that had been committed to him.

Onesiphorus was a real encouragement to the apostle.

2 Timothy 2

Even when weakness was everywhere, there need not be weakness in grace, and Paul exhorted Timothy to be strong in it. Nothing else would do for such a rigorous path. The soldier must be free, unencumbered, striving lawfully. The husbandman after planting must wait for the harvest.

Paul showed two parts to his gospel-Jesus, the seed of David according to God's promise, and the power of God which raises from the dead.

Paul was bound, but God's Word was not.

If we suffer, we should also reign with Christ. If we deny Him (an unbeliever), He also will deny us.

Strive, Paul exhorted Timothy, to do your work to be approved of God, keeping the meaning of Scripture in its proper order. When all is crumbling, rely upon the foundation of God, for the Lord knows His own.

Why is it so hard to trust the Lord in the midst of strenuous opposition? To trust even for our bread? Are we not in the hollow of His hand?

To Timothy, he said, not only hold fast the sound words of the apostle yourself, but commit them to faithful men who will be able to teach others.

Timothy had heard from the apostle's lips the teachings of the deep things of God-the mystery, the body of Christ, eternal things in the presence of many witnesses. This was his guard.

2 Timothy 3

We are in the last days; difficult times are on the increase. Only the mercy of God can now deliver us from this condition, Jude tells us.

The solemn censure placed upon the heathen lies also on the head of Christendom. Read the list in this chapter; it is shocking, but true of so-called Christianity today.

Those described deceive the simple (silly women). They ever learn but never reach the truth.

Paul reminded Timothy of his doctrine and manner of life with persecutions, and how the Lord had delivered him. (See 2 Cor. 11:22-33.) Persecution is the portion for all who live godly in Christ Jesus.

In spite of the ruin, with all deserting the truth of Paul's revelations, continue, Timothy, he says, in the things you have learned knowing of whom you have learned them.

All Scripture is given of God and has various purposes-doctrine, reproof, correcting, instruction in righteousness-to make the man of God full.

2 Timothy 4

Paul charged Timothy to preach the Word in the light of the judgment of the living and the dead. The living will be judged before the millennial kingdom, the dead after.

Preach the Word now before all efforts are vain. Teachers and taught shall have itching ears for something new.

Work, enduring afflictions, and do the work of an evangelist. The time had come when the servant must do a work that he might not be fully prepared for; he must do it from the heart, seeking grace from the Lord.

The time had come for Paul to be taken and slain. He had fought the good fight of faith. He had finished his course. The crown of righteousness was laid up for Paul.

Even Demas, a fellow helper to Paul, had left, loving this present world. (Demas means popular.) Luke, the beloved physician, was still with Paul. Luke also stands for moral fortitude.

God's holy Word records the cloak that Paul needed for the winter cold. Paul's library he valued; may we also hold our books in esteem.

Before Nero all Paul's associates turned away from him, leaving him to stand alone. The Lord upheld him as so often He had done before. Paul was sure of deliverance unto the heavenly glory.

After various salutations Paul commended Timothy's spirit to the Lord Jesus.

The End

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The Apostle Paul: His Life and Letters