Chosen of God

 “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you” (Col. 3:12-13).

“Those who have been chosen of God”—this is an amazing phrase. Imagine the thought of being one of God’s chosen people.

But what does this mean? How were the Christians in Colossae God’s chosen? Let’s begin by going back to the beginning of the letter.

The Christians in Colossae had heard and answered the gospel call (Col. 1:3-8). Responding to the message, they were raised up with Christ when they were baptized (Col. 2:12-13). Their new relationship with Christ existed because of the working of God. It was by grace through faith.

When Paul says they were chosen, he affirms a doctrine that runs through Scripture. In Ephesians, Paul’s expression of praise toward God acknowledged that all spiritual blessings come through him. He frames the blessing of redemption in terms of God’s election. “He chose us in Him” (Eph. 1:4-5). He made this choice as a matter of his grace. It was not deserved. And he made this choice before the world was even created.

But God chose us “in Christ.” He chose to receive all those who come to Christ in true faith. This means that, while God offers salvation to everyone, their eternal destiny depends upon their response to God’s call. Jesus himself taught this principle in the parable of the marriage feast (Matt. 22:1-14). To be included among the chosen, people must not only be invited, they must also accept the invitation. “Many are called but few are chosen.”

Another way to say it is that God chose to save a certain class or kind of people. He chose the sort of people who trust God, people who are willing to answer the call of the gospel and give themselves to Jesus. He called them to be holy and blameless.

This was according God’s plan of salvation. He preordained that whoever did accept him would be adopted into the family. That is, he staked out the boundaries for the chosen, those he would adopt as his children. It was his purpose. By his sovereign will God decreed that all men would exercise free will. They are given a choice whether or not to come to Jesus (see also 1 Thess. 1:4-5; 2 Thess. 2:13-14; 1 Pet. 2:9).

So those “chosen of God” in Colossae were those who answered the call of the gospel and were raised with Christ in baptism. But it doesn’t end there.

As God’s chosen people, they were called to holiness. They were to set their minds on things above. They were to clothe themselves with the virtues to which Christ calls them. They were to lay aside the old self with its old ways (Col. 3:5-8). And they were to put on the new self with its new ways, those taught by Christ (Col. 3:12-17).

What a privilege to be called God’s chosen! We are God’s own special possession (Tit. 2:14; 1 Pet. 2:9). But it is a privilege accompanied by responsibility. Live as God’s chosen ones. Be diligent to “make certain about His calling and choosing you” (2 Pet. 1:10).

Dan Petty

Worshiping God with a Heart of Service

“And I heard the voice of the Lord saying, ‘Whom shall I send, and who will go for us?’ Then I said, ‘Here I am! Send me’” (Isaiah 6:8).

Isaiah was shown a vision of God, high and exalted. Angels worshipped him. The prophet was filled with awe. He knew how unworthy he was to be in God’s presence. Yet he was reassured with the words, “Your guilt is taken away, and your sin atoned for.” Then comes God’s call with the question, “Whom shall I send, and who will go for us?” The prophet’s response is powerful: “Here I am! Send me.” For Isaiah this was clearly a life-changing experience.

You and I enter into God’s presence in a special way when we engage in worship. Our thoughts and attitudes are important in all of life, but never more so than when we come before God in worship. Worship should be a time to be reminded that God calls us into his service. Worshiping God is edifying. Worship serves as a motivation to apply the principles of discipleship in life. We need to cultivate a heart that is ready to serve.

God was ultimately calling Isaiah into service. Isaiah did not discuss his call with the Lord or make excuses, as did Moses when he said, “What shall I say?” “They will not believe me or listen to my voice.” “I am slow of speech and of tongue” (Exod. 3:11–4:15). Or like Jeremiah who, when God called him to service, said “I do not know how to speak, for I am only a youth” (Jer. 1:4-10). God called Isaiah to speak to a people who would not listen, yet the prophet accepted the call and made himself available to his master. “Here I am! Send me.”

Isaiah's prompt response and surrender to the Lord’s call reminds us of two fishermen who also heard Jesus’ call and surrendered (Matt. 4:18-19). Jesus said, “Follow me and I will make you fishers of men.” They left everything, their nets and their boat and their father, and followed him.

Worship can be a life-changing experience for us. And it will change us if our heart is in the right place. Coming into his presence should draw us closer to him, and should make us strive to be more like him. Preparing for worship means that we are ready listen to his voice as he speaks in his word, and that we are ready to answer his call. As young Samuel said when God called, we should approach God in worship with a heart that says “Speak, Lord, for your servant hears” (1 Sam. 3:10). With such a heart of service, we will leave more prepared than before to present our bodies to him as a living and holy sacrifice, our “spiritual service of worship” (Rom. 12:1).

God not only called Isaiah to service. He calls us as well. He calls us to service. He calls us to higher ground. He calls us to greater commitment. He calls us to a life of purity. Let us have that heart of a servant, and think about that work to which God is calling us when we approach him in worship. “Here I am! Send me.”

“Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers” (Ps. 1:1-3).

“Oh come, let us worship and bow down; let us kneel before the Lord, our Maker!” (Ps. 95:6).

Dan Petty

Worshiping God with a Heart of Thankfulness

"Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts” (Isa. 6:5).

There is something about being in the presence of God that should make us aware of our own unworthiness. Do you remember when Jesus called his first disciples by the Sea of Galilee? Peter sees the great catch of fish so great that their nets begin to break and two boats begin to sink. He falls down at Jesus’ feet and says, “Depart from me, for I am a sinful man, O Lord” (Luke 5:6-8). And of course we remember the words of the tax collector in Jesus’ parable—“God, be merciful to me, a sinner!” (Luke 18:13).

Isaiah comes to this same realization when he sees the vision of a holy God sitting on his throne. “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of Hosts” (Isa. 6:5). The prophet recognizes that his guilt is genuine and so is that of the people.

Worship ought to be an occasion for introspection, and a time of self-examination. In fact, when we remember that we are in the presence of a holy God, when we really see God as he is by faith, how can we help but see more clearly our own unworthiness to be in his presence?

Such self-examination is part of the value of meeting with God. Worshiping God reminds us of our dependence upon him. It helps us more keenly to feel our need for his strength. It brings us to him who alone can lift us up to higher ground.

The broken spirit and contrite heart are marks of the believing soul. “Woe is me, for I am lost” says the prophet.

Isaiah's confession and contrition were met with God's gracious provision of mercy. As God promised the prophet in another place, “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite” (Isa. 57:15). So, in the great throne scene of Isaiah 6, an angelic being touches the prophet’s mouth with a burning coal and says, “your guilt is taken away, and your sin is atoned for” (Isa. 6:7).

Surely, this reminds us of what God has done for us through Christ, and that “God shows his love for us in that while we were still sinners, Christ died for us” (Rom. 5:8).

Worshiping God should remind us of our need for his mercy. But we also are reminded that he is a God of amazing grace. And knowing that God is a God of grace, we can approach him with a thankful heart. We are thankful for his mercy. We are thankful for every manifestation of his goodness. We are thankful that he has loved us even while we are sinners.

"Bless the Lord, O my soul, and all that is within me, bless his holy name! Bless the Lord, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit, who crowns you with steadfast love and mercy, who satisfies you with good so that your youth is renewed like the eagle's…Bless the Lord, O my soul!" (Ps. 103:1-6, 22).

Dan Petty

Watch Your Step

“Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil. Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few” (Ecclesiastes 5:1-2).

The Preacher in Ecclesiastes brings to our attention the attitude that we ought to have whenever we approach the presence of God. The principle underlying his advice in this passage is a sense of reverential fear before God. “God is the one you must fear.” Additionally, there is an emphasis on such an attitude demonstrating wisdom, as opposed to the meaningless worship described as a “sacrifice of fools” and “vanity” (Eccl. 5:1-7).

For these reasons, the worshipper should tread carefully when going to the house of God, remembering who and where he is, and who God is. This respectful attitude will manifest itself in several ways. It involves a readiness to listen carefully, take it to heart, and obey it. It reminds us of Samuel’s familiar statement, “Behold, to obey is better than sacrifice.” The counterpart to being a receptive and obedient listener is the injunction to “let your words be few.” A few words spoken thoughtfully and reverently before God are better than many words spoken carelessly and insincerely. Furthermore, the worshipper will take care not to make rash vows, and to fulfill those he makes. “When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow” (Eccl. 5:4-6). To make promises to God and then not fulfill them is impious and foolish.

The same principles are found in some of the teachings of James in the New Testament. He teaches us that being “quick to hear, slow to speak, slow to anger” is the better part of wisdom, as is a readiness to be “doers of the word, and not hearers only” (Jas. 1:19f). There is an old adage that says, “We have two ears and two eyes, but one mouth; therefore, we are to listen and look twice as much as we are to speak.” Good advice! It is inconsistent to speak words of praise and devotion to God, and then to speak careless and destructive words against our brother. “From the same mouth come blessing and cursing” (Jas. 3:9-10). And there is an echo of the Lord’s teaching about fulfilling our vows: "do not swear, either by heaven or by earth or by any other oath, but let your ‘yes’ be yes and your ‘no’ be no” (Jas. 5:12).

All of this should remind us of the harmony that ought to exist between our worship and our daily walk as the Lord’s disciples. We honor God by living sacrificially as much as when we approach him in worship (Rom. 12:2). Doing justice and loving kindness are part of walking humbly with God (Mic. 6:8). An attitude of respect for God is as important in the marketplace as it is in God’s house. There should be no contradiction between the two.

“And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile” (1 Pet. 1:17). “Look carefully then how you walk, not as unwise but as wise, make the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is” (Eph. 5:15-17).

Dan Petty

The Vanity of the Love of Wealth

 “He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity” (Ecclesiastes 5:10).

If there is one thing that most people want from life, it is security. Candidates run for public office with their proposed programs for social security. Offers of employment and opportunities for career advancement are presented as providing security in life. Young couples start out looking for economic security, usually interpreted to mean having such things as a house, furniture, a car, and stylish clothing. As we grow older, we tend to think about security in terms of having a nest egg that will provide an adequate retirement.

The reality is that security in this life is elusive. The future is too uncertain for us ever to reach the point of absolute security. In fact, the desire for security is itself largely the result of uncertainty and the fear of the unknown. Sadly, too often we attempt to find security in the wrong things. This is part of the vanity of life under the sun.

In this section of Ecclesiastes (5:10-19), the Preacher reflects upon the pursuit of wealth, and concludes that it, too, is vanity. There are several reasons for this conclusion.

Money will not satisfy. It creates a craving, an inner emptiness, that it never fulfills. The one who make the pursuit of wealth an obsession, his sole purpose in life, finds that it never fills the void. There is always the desire for more.

There is also the problem of those people, hangers-on, who will want to spend your money. “When goods increase, they increase who eat them, and what advantage has the owner but to see them with his eyes?” (v. 11).

Along with money and possessions come the worry and stress about how to manage them (v. 12). “Sweet is the sleep of a laborer, whether he eats little or much, but the full stomach of the rich will not let him sleep” (v. 12).

This points to another reality, a “grievous evil”: wealth is too easily lost. This might be through poor management, “riches kept by their owner to his hurt,” or riches lost through a “bad venture” (vv. 13-14).

The stark reality, finally, is that you cannot take any of it with you. “As he came from his mother’s womb he shall go again, naked as he came… This is also a grievous evil: just as he came, so shall he go, and what gain is there for him who toils for the wind?” (vv. 15-19).

The Preacher’s message is not that wealth and material possessions are evil in themselves. They are the “gift of God,” so enjoy them, and be thankful (vv. 18-20). But while it is “good and fitting” to find enjoyment in them, material things by themselves will never provide ultimate satisfaction. That’s because God put eternity into man’s heart (Eccles. 3:11). We need something more substantial than material things to bring ultimate satisfaction—and security.

Jesus told the Parable of the Rich Fool to illustrate the principle that “one’s life does not consist in the abundance of his possessions.” It’s the story of a very successful rich man who built larger barns to store all his goods. Then, with a great sense of satisfaction, he congratulated himself in his wisdom, his accomplishments and the security that it promised for the future. But his life was about to end unexpectedly, and his wealth he could not take with him. Far from being wise, he was a fool. “So is the one who lays up treasure for himself and is not rich toward God” (Luke 12:15-21).

Paul’s words summarize the principle well: “But godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs… As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life” (1 Tim. 6:6-10, 17-19).

Dan Petty

The Illusion of the "Good Old Days"

 “Surely oppression drives the wise into madness, and a bribe corrupts the heart. Better is the end of a thing than its beginning, and the patient in spirit is better than the proud in spirit. Be not quick in your spirit to become angry, for anger lodges in the heart of fools. Say not, ‘Why were the former days better than these?’ For it is not from wisdom that you ask this” (Ecclesiastes 7:7-10).

Life can teach us much if we are prepared to learn. Life is transitory and filled with adversity. The transitory nature of life should not cause us to fail to exercise prudence in learning the best way to live life.

The author of Ecclesiastes, referred to as the Preacher, offers wise counsel for life, especially in the face of adversity. We should be impressed with the abiding relevance and timeliness of divine wisdom in our own time with its challenges. The experience of adversity and oppression can sometimes cause us to act foolishly. Much better if we learn from it.

One of the inherent dangers in adversity is the temptation to compromise one’s integrity. “Surely oppression drives the wise into madness, and a bribe corrupts the heart” (v. 7). How tragic when one who is otherwise prudent allows his judgment to become so distorted! Extreme circumstances may cause us to act out of despair or carelessness. The result is to make a fool of oneself.

Adversity calls for patience, but in such times our pride often gets in the way. “Better is the end of a thing than its beginning, and the patient in spirit is better than the proud in spirit” (v. 8). The reproof of the wise is at first hurtful, but in the end proves beneficial—“better to listen to the rebuke of a wise man” (v. 5). It is also true that patience is needed, especially in tough times. Rather than giving up or compromising our integrity at the first sign of trouble, it is better to follow through to the conclusion of the matter.

Impatience often leads to uncontrolled anger. “Be not quick in your spirit to become angry, for anger lodges in the heart of fools” (v. 9). Bitterness and resentment too often come when we do not deal with the adverse circumstances of life with wisdom and patience.

Our impatience with our present circumstances sometimes causes us to glorify the past. Rather than living in the reality of the present and facing its challenges with wisdom, patience, and courage, we too often resort to an unrealistic sort of nostalgia. We long for “the good old days,” convinced that they were better. One problem with this kind of thinking is that it weakens our resolve to deal with today’s problems realistically and soberly. It is also mistaken because it is, in reality, an illusion. It usually overlooks the fact that every age has its own share of evils—injustice, immorality, oppression, and adversity.

Of course, in Ecclesiastes, the Preacher has already warned about this fallacy. He has declared that one age is very much like another. “What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun” (1:9).

In every age, such circumstances tend to deceive people to think how unfair and cruel life is, and as a result, to compromise their commitment to principles of truth and righteousness that never change. And this unrealistic thinking, the Preacher says, is “not from wisdom.”

Dan Petty

Remember Your Creator

 “Remember also your Creator in the days of your youth, before the evil days come and the years draw near of which you will say, ‘I have no pleasure in them’” (Ecclesiastes 12:1).

One of the observations made repeatedly in Ecclesiastes is that life under the sun is uncertain. “Time and chance happen to them all” and can overturn our best-laid plans (Eccles. 9:11-12). Rather than allowing that circumstance to paralyze us, perhaps it should spur us to action.

Even if there are risks in everything, it is better to “cast your bread upon the waters”—better to fail in trying than not to try at all (Eccles. 11:1-6). Even though we do not know what the future holds, the “God who makes everything” does (v. 5). So, “in the morning sow your seed, and at evening withhold not your hand, for you do not know which will prosper” (v. 6).

It’s a lesson repeated often in the New Testament. “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil” (Eph. 5:16). “Preach the word; be ready in season and out of season” (2 Tim. 4:2).

Find the joy in life. “So if a person lives many years, let him rejoice in them all; but let him remember that the days of darkness will be many” (Eccles. 11:7-8). Live life joyfully, yet seriously.

It is in this context that Solomon directs his words to the young. “Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment” (Eccles. 11:9-10). The days of youth, though fleeting, are a time to rejoice. But wisdom says not only to enjoy life in those days, but also to remember that we must always do right before God.

“Remember also your Creator in the days of your youth” (Eccles. 12:1). Be godly, even in the days of youth. Remember that God made us and alone knows the true meaning of our lives. Remember than he made everything beautiful in its time, and has put eternity in our hearts (Eccles. 3:11). To remember our Creator means to live with the knowledge that we need him. To remember our Creator is to commit ourselves to him.

You are never too young to look to your Creator. Indeed, the days of youth are the best and most important time to remember him. Those are the formative years. Attitudes are being formed. Values are being embraced. Habits are being formed. These are wise words that young people (and their elders) should take to heart.

The Preacher in Ecclesiastes says it is best to remember God in the days of youth, before old age and finally death come (Eccles.12:2-7). Youth, after all, is fleeting. This reality is part of what he repeatedly calls “vanity.”

But the seeming despair about the vanity and apparent meaninglessness of life under the sun is ultimately answered by the Preacher with his well-known statement at the end of Ecclesiastes: “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man” (Eccles. 12:13).

Life will have its sorrows, its disappointment, its frustrations. Even at its best, life without God lacks real purpose. Divine wisdom reminds us not to forget the one thing that gives meaning. Whatever life brings, always remember the whole duty of man. Remember your Creator.

Dan Petty

Instructive Suffering

 “A good name is better than precious ointment; and the day of death than the day of birth. It is better to go to the house of mourning, than to go to the house of feasting: for this is the end of all mankind; and the living will lay it to heart” (Ecclesiastes 7:1-2).

The statement that a good name is to be preferred above precious ointment repeats a truism stated elsewhere in Scripture: “A good name is to be chosen rather than great riches, and favor is better than silver or gold” (Prov. 22:1). The Preacher in Ecclesiastes has reflected not only on the vanity of such things as wealth (5:10-20), but also on its inherent lack of goodness or satisfaction. Contentment is not brought about by wealth or even length of life; only the quality of life can give it meaning and validation (6:1-6). Life is transitory.

In this text (7:1), two comparisons are placed side by side. One’s reputation, when based on inner character, is more valuable than wealth—or in this case, precious ointment—because of its inherent worth, and because it is more lasting. In the same way, the day of death is better than the day of one’s birth. The “house of mourning” has more value to offer than the “house of feasting” (7:2). Lessons learned from attending a funeral are more instructive than the lessons of going to a birthday party. One may bring us to think more soberly about life—its brevity and its true purpose—while the other probably will not.

So it is that “the living will lay it to heart” (7:2). Experiences of adversity are often more valuable and instructive than times of ease and pleasure. It is in this sense that “sorrow is better than laughter, for by sadness of face the heart is made glad” (7:3). The sorrows brought on us by adversity may lead us to think more carefully and deeply about life and what it means.

Such experiences may ultimately expose the difference between wisdom and folly. “The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth” (7:4). The wise man uses such times as opportunities to reflect and learn something about the inevitability of death, while the fool who is preoccupied with festivity and having a good time refuses to think on spiritual issues.

But we must be willing to learn these lessons if we are to know how best to live our lives. “It is better for a man to hear the rebuke of the wise than to hear the song of fools” (7:5). Expanding upon this saying, the Preacher compares the empty frivolity of the fool to the “crackling of thorns under a pot” (7:6). They catch fire quickly and furiously burn up just as quickly, not allowing the food in the pot to cook. The point is that we must be willing to listen to the wise and learn the lessons that life has to offer, especially those that come from adversity.

Moses’ meditation and prayer about human mortality states the importance of learning such lessons: “So teach us to number our days that we may get a heart of wisdom” (Ps. 90:12).

Dan Petty

In His Time

“There is an appointed time for everything. And there is a time for every season under heaven” (Ecclesiastes 3:1).

That there is an appointed time for everything is the fundamental truth discussed in this extended passage (Eccles. 3:1-8). What is appropriate on some occasions is not so at others. The passage presents a series of opposites reflecting the full range of life’s experiences, emotions, and decisions—birth and death, planting and uprooting, weeping and laughing, embracing and refraining from embracing, love and hate, war and peace.

The variation of our experiences through time presents a certain beauty and symmetry of life. But we are also reminded that we are ultimately not in control. We may sometimes even get the idea that we are just slaves of the seasons and times and what they bring to us in life. There is nothing we can do about it.

But we also see evidence of a divine pattern given by God (Eccles. 3:11-15). Rather than a sense of changelessness, there is a greater purpose, a beginning and an end. It is part of God’s plan for us to have some unpleasantness in life to discipline us and teach us some valuable lessons.

Seen from God’s perspective, everything is beautiful in its own time, even what appears to us to be harsh or negative. Each of the various processes of time has its own character. Each is beautiful in its own way. Each contributes to the overall beauty of the whole masterpiece.

God has placed eternity in the hearts of men. Immersed in time, we as human beings made in the image of God long to know something of eternity. We long to see the whole picture, the grand design. Delitzsch summarized the thought well: “God has not only assigned to each individually his appointed place in history… He has also established in man an impulse leading him beyond that which is temporal toward the eternal: it lies in his nature not be contented with the temporal, but to break through the limits which it draws around him to escape from the bondage and the disquietude within which he is held, and amid the ceaseless changes of time to console himself by directing his thoughts to eternity.”

But, of course, we can never see perfectly, as God sees. The purpose of it all is known only to God. We can never quite step back far enough to view it as its Creator does—from beginning to end. But by faith, the believer sees all this as a gift from God, an allotted portion in life. 

So, what is good for man? To be joyful and do good (v. 12). To take pleasure in God’s gifts (v. 13). To remember that God is in charge, and fear him (vv. 14-15).

These principles are expressed beautifully in the hymn “In His Time” (D. Ball, 1978):

In His time, In His time 

He makes all things beautiful in His time.

Lord please show me every day 

As You're teaching me Your way

That You do just what You say

In Your time.

Dan Petty

He Who Regards the Clouds

 “He who observes the wind will not sow, and he who regards the clouds will not reap” (Ecclesiastes 11:4).

The wisdom of this passage is understandable when we apply it to everyday life. If a farmer allows himself to become overly concerned with the threat of strong winds, he will not be busy working to plant his crops. He will not bring in a bountiful harvest if he is constantly worried about approaching storm clouds. The wise farmer must sow and reap with a quiet determination. He must keep his mind focused on his work without allowing potential problems or dangers to distract him. This does not mean that the wise farmer is not aware of the possibility of a storm and of a lost crop. He is not ignorant of those things. He is aware, but he simply keeps himself from being distracted by it. He doesn’t allow the fear or possibility of what might happen to keep him from doing his work.

Do you ever find yourself considering something you want to do or should do, but you hesitate because of the “what-ifs”? What if this or that happens? Do you allow the uncertainties of life to become a distraction from taking action? We sometimes become “paralyzed” by worrying about possible problems on the horizon. When we do, we are like the farmer described in this figurative passage. Observing the wind and regarding the clouds may keep us from sowing or reaping.

Sometimes we face life’s uncertainties as those who regard the clouds. We worry and fret about what we will do if and when some hardship befalls us. We become fearful, depressed, and despondent about what might happen. Any undertaking in life, whether in education, business, or personal growth, may be hindered if we allow our worries and fears to stop us from acting.

Application of the figure is no less true in our service to God. Jesus taught the importance of counting the cost of discipleship (Luke 14:27-33). A king counts the cost of going to war. A builder counts the cost of building a tower. But counting the cost must not deter us from taking action. All who make the commitment to follow Christ will struggle with faithfulness. All of us will face times of strength and times of weakness. All of us come to Christ as babes, not as full-grown disciples. It is a process of growth. But we must never allow the fear of struggles and difficulties to keep us from serving Christ.

Changes in life are always unsettling. As an old hymn says it, “Life is filled with swift transitions.” They can be traumatic for anyone, including Christians. The difference for the child of God is the way he or she views God’s promises for his people. Christians believe that he will always be with us, and that he will not allow us to face more than we can endure. Those who seek the kingdom first do not need to be anxious; they will have the necessities of life provided (Matt. 6:25-34). Don’t worry about tomorrow. God fulfills his promises through our own faithful work, through the faithful love of our brethren, and through his own providence in supplying our every need. That same old hymn ends with the refrain, “Hold to God’s unchanging hand.”

We should be realistic about life, understanding that life will present its challenges as we face the future. But we must not allow our regard for the clouds to cause us fail to sow, and thus reap the fruit the future may bring. “Let us not lost heart in doing good, for in due time we will reap if we do not grow weary” (Gal. 6:9).

Dan Petty

Some Answers for the Frustrated

 “I saw under the sun that in the place of justice, even there was wickedness” (Ecclesiastes 3:16).

Much of what the Preacher discusses in Ecclesiastes is based on his observations about life. Repeatedly he uses the phrase “I have seen…” or “I saw under the sun…” (3:10, 16, et al.). His observations were partly the result of an intentional effort to understand. “I applied my heart to seek and to search out by wisdom all that is done under heaven” (1:13). “Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun” (2:11). Of all the truths he learned, one stands out—“all is vanity.”

The sense of futility that seems to underlie much of the message of Ecclesiastes is, therefore, a result of seeing life as it is. Life in itself often seems meaningless and without purpose. More than that, at times “life under the sun” is marked by a sense of frustration.

There are plenty of things in this life that cause us to become frustrated, even angry, not the least of which is the prevalence of injustice, unrighteousness, and the oppression of the weak by the powerful. “Moreover, I saw under the sun that in the place of justice, even there was wickedness, and in the place of righteousness, even there was wickedness” (3:16). “Again I saw all the oppressions that are done under the sun. And behold, the tears of the oppressed, and they had no one to comfort them!” (4:1). Underlying all of this are envy, selfish ambition, and an obsession with greed. “Then I saw that all toil and all skill in work come from a man’s envy of his neighbor…and his eyes are never satisfied with riches, so that he never asks, ‘For whom am I toiling and depriving myself of pleasure?’ This also is vanity and an unhappy business” (4:4-8).

But Ecclesiastes not only describes the futility of life under the sun, it also provides some answers for our frustration. The Preacher’s wise sayings are intended to help us form a proper perspective about this life and how we ought to live. Words of wisdom are delightful words of truth, but they also sometimes hurt. “The words of the wise are like goads, and like nails firmly fixed are the collected sayings.” Like ox-goads, they stir the will. Like nails in the wall of a house, they stick in the memory (12:9-11).

Most important is that these are words of authority. “They are given by one Shepherd” (12:11). Man cannot discover them by himself; they come from the Creator. He is not only the sovereign of the universe; he is one who is near us and who cares for our well-being.

So, what answers does wisdom give us? Some answers to our frustration include learning to enjoy life, to do good, and to rejoice in our labors (3:12-13, 22). The answers are found in cultivating companionship and nurturing good relationships in this life. “Two are better than one, because they have a good reward for their toil… Again, if two lie down together, they keep warm, but how can one keep warm alone?... A threefold cord is not quickly broken (4:9-12).

Ultimately, wisdom teaches us that fulfillment—and therefore, happiness—in this life, come with the realization that life is “God’s gift to man” and that, in his time, God will bring all to judgment (3:13, 17).

Dan Petty

Love One Another

 “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another” (John 13:34).

Often something that is old in that it has been around a long time can become all new because of a new way in which it is treated or seen or experienced—a child’s toy, a piece of music, or a dish of food.

Jesus said he gave us a new commandment. In one sense, it was not new; it was old. His disciples had learned it before. It was already there in the Old Testament—“You shall love your neighbor as yourself” (Lev. 19:18). But while the idea of love in general was not new, Jesus invested it with a richer and deeper meaning.

It was new in the emphasis he gave it. Jesus brought two Old Testament passages together—the command to love your neighbor, and the command to “love the Lord your God with all your heart and with all your soul and with all your might” (Deut. 6:5). The whole teaching of the law and the prophets, he declares, depends upon these two aspects of the law of love (Matt. 22:37-40).

There is a human tendency to be too narrow and selective in deciding whom we should love. In the story of the Good Samaritan (Luke 10:30-37), Jesus shows that our neighbor whom we love is anyone who needs our compassion and help, irrespective of race and rank. The same story also shows that neighbor love is more than a feeling or sentiment toward others. And it is certainly more than words. Love actively seeks the good of others.

The apostle John elaborates further on the principle of neighbor love. “Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning. The old commandment is the word that you have heard. At the same time, it is a new commandment that I am writing to you, which is true in him and in you, because the darkness is passing away and the true light is already shining” (1 John 2:7-11). The new commandment of Jesus lies at the heart of the gospel message. It is an enlightening message of divine love bestowed on man. Being a true disciple is shown in part by whether or not we love our brother.

Perfect love was demonstrated at the cross of Christ (1 John 3:16-18). So, a disciple is to love others, not just as he loves himself, but in the same measure as Christ has loved him, from a spirit of selflessness and sacrifice. To love in deed and in truth is to love through action. It sometimes means telling the truth when it is needed, even if the truth hurts. Our love for God is proven by our obedience to him. In the same way, professing brotherly love means nothing if we fail to open our heart to a brother in need.

The very character of God is defined by love. God is love (1 John 4:7-9). It is amazing how many questions are answered by that single statement. It is the explanation of creation, of freewill, of providence, of redemption, and of the life beyond. Loving one another is one of the ways we show that we truly know God.

Dan Petty

Bear One Another's Burdens

“Bear one another’s burdens, and so fulfill the law of Christ” (Gal. 6:1-2).

All of us carry burdens in life, and there is a sense in which each of us must assume responsibility for carrying our own load and being accountable for it.

But sometimes our burdens become too great to carry alone. Our heaviest burdens are not always seen or apparent to others around us. But when they are, the law of Christ demands that brothers and sisters come to the aid of one another. So, we are taught to bear one another’s burdens.

Paul’s discussion of the contrast between the way of the flesh and the way of the Spirit in this text provides a backdrop to this statement. It shows the different ways in which we sometimes react when a brother is caught in a sin. The way of the flesh is often characterized by envy and boastfulness. Such attitudes are deceptive and dangerous for more than one reason. Not only do they discourage us from coming to the aid of the brother who is in trouble. They also put us at risk of being overcome by sin ourselves.

The mature, “spiritual” Christian will rush to the aid of the brother who has been overcome by sin, and in a spirit of gentleness, try to restore him. Christianity is not about every man for himself. It is about mutual assistance. This is especially the case when a brother’s burden has become so heavy that he staggers beneath its weight. And “bear one other’s burdens” is a reciprocal statement, suggesting that it may not be long before the shoe is on the other foot, and the favor will need to be returned. Thus, Paul warns against the attitude of boasting.

The burdens we bear can appear in many forms—sorrow, discouragement, temptation, and spiritual weakness. We can lend a helping hand or provide material support. We can offer words of encouragement. We can “weep with those who weep.” We can pray for one another. In these and other ways, we bear one another’s burdens.

It is one of the great blessings of being members of the family of God. Collectively, we are members of one another—a “band of brothers.” Alone we are weak; together we are strong. When we help to bear one another’s burdens, we put into action the plan and purpose of God. It is proof of divine wisdom.

When we bear one another’s burdens, we also fulfill the law of Christ. No doubt, this refers to the law of love. Paul in this text reminded the brethren that the command to “love your neighbor as yourself” is the summation of the whole Law (Gal. 5:14). It is called the law of Christ because Jesus repeatedly taught that those who follow him must love one another and love their neighbors as themselves. Through his parables, his sermons, and his own actions, the Lord illustrated what this law of love meant (Matt. 7:12; 19:19; John 13:34).

Seen from this perspective, bearing one another’s burdens goes to the heart and mind of Christ. It is the essence of true discipleship. It is truly what it means to walk by the Spirit.

Dan Petty

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Accept One Another

“Therefore, accept one another, just as Christ also accepted us to the glory of God” (Romans 15:7).

Diversity was present in the church from its inception. Converts came from various backgrounds, customs, and traditions. Such diversity sometimes contributed to differences of opinion and conflict among the brethren. There were both Jews and Gentiles in the church. Some were weak in faith regarding the matter of eating certain meats, according to the law of Moses, while others regarded all food as clean. Paul’s teaching was quite clear: Don’t judge the one who eats. Don’t regard with contempt the one who does not eat. And don’t make choices that will put a stumbling block in any brother’s way. Rather, “accept one another, just as Christ also accepted us to the glory of God” (Rom. 14:1; 15:7-13).

The body of Christ has always been populated with folks from differing backgrounds and perspectives on life, just as it was in the first century—rich and poor; slave and free; male and female. The same is still true. The glory of the gospel message is that, in Christ, we are reconciled in the one body. Our common heritage as children of God causes all such differences to fade into the background, because we are all one in Christ (Gal. 3:28).

But we are not to suppose that, as Christians, all our differences will disappear, or that we will always agree on everything or see all things from the same perspective. We are to accept one another, even when we sometimes disagree. Our inability to do so is often the result of divisive attitudes such as envy, jealousy, strife, arrogance, or selfishness.

Accepting one another does not mean the acceptance of sinful attitudes or behavior. Unfortunately, children of God sometimes choose to follow after sin, or to encourage it through their teaching. We can neither accept nor participate in such choices.

But we do accept one another as brothers and sisters in Christ. Accept one another, regardless of social status, race, gender, customs, or religious background. Accept one another, regardless of disagreement on matters of opinion. Accept one another, regardless of one’s level of spiritual maturity or knowledge. Accept one another, regardless of one’s past or the baggage we may bring along with us.

And of course, Jesus is our example—“just as Christ also accepted us.” Jews and Gentiles were to accept one another in the same way that Christ accepted both groups. The Lord himself invited anyone and everyone who was willing, to take up his yoke of discipleship—the blind and lame; tax collectors and sinners; Pharisees and rulers; rich and poor; the religious and the irreligious.

So, in the same way, we in his church are to accept one another. The rich are to receive the poor, and the poor the rich. The ignorant are to accept the learned, and the learned the ignorant. Employers and employees, male and female, black and white—all are to accept one another. We are to do so because Christ by grace has accepted us all. Freely, lovingly, happily, and with great cost to himself, Christ has received each one of us “to the glory of God.”

“Just as I am, Thou wilt receive,

Wilt welcome, pardon, cleanse, relieve;

Because Thy promise I believe,

O Lamb of God, I come! I come!”

Dan Petty

Worshiping God with a Heart of Reverence

“In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!’ And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke. And I said: 'Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts!’” (Isa. 6:1-5).

Isaiah was shown a vision of God. It was as if the prophet had approached the very presence of God. He was given a glimpse of God’s glory. The God he saw was a God of transcendent majesty and holiness.

Imagine what it would be like to see what the prophet Isaiah was privileged to see! What would you think? How would it make you feel? I don’t know with certainty how I would respond. But I do know that Isaiah was filled with a sense of reverence and awe, and it made him humble.

You and I will never see what the prophet saw, at least in this life. We will not experience what he experienced. But God has shown himself to us in other ways. And when we engage in the act of worship, we enter God’s presence in a special sense. Worshiping God is often described in Scripture as “coming before the Lord.” The Psalms issue the call to worship: “Let us come into his presence with thanksgiving, let us make a joyful noise to him with songs of praise” (Ps. 95:2). “Serve the Lord with gladness! Come into his presence with singing” (Ps. 100:2).

Worshiping God ought to be one of the greatest experiences in our lives. This is especially true when we consider the One we worship. What a great God we serve!

Paul wrote that “we take every thought captive to obey Christ” in a way that is consistent with the spiritual warfare in which we are engaged (2 Cor. 10:5). This suggests that our thoughts and attitudes are important. And certainly our thoughts and attitudes matter when we come to worship the Almighty.

What do we think about when we draw near to God in worship? How do we prepare ourselves to meet with the great Creator? How do we act? What would we do differently if we were more aware that we were coming into the very presence of God?

Of course we ought to reflect on the great, majestic, and holy God before whom we gather to worship.

But I must humbly confess that there have been too many times when my thoughts and attitudes have not been as focused on the Lord as they should be. Perhaps you have experienced the same. The Lord’s Day is certainly a special time set aside for worship. I hope it will never become commonplace or something we take for granted. Neither should we treat such occasions lightly or flippantly or too casually.

I would appeal to you not to lose the sense of wonder and awe of coming into God’s presence to worship him. How can we do better?  I would suggest that we remember what the Word tells us about the God we worship. We need to have a heart for worship.

“Who has measured the waters in the hollow of his hand and marked off the heavens with a span, enclosed the dust of the earth in a measure and weighed the mountains in scales and the hills in a balance? Who has measured the Spirit of the Lord, or what man shows him his counsel? Whom did he consult, and who made him understand? Who taught him the path of justice, and taught him knowledge, and showed him the way of understanding? Behold, the nations are like a drop from a bucket, and are accounted as the dust on the scales; behold, he takes up the coastlands like fine dust. Lebanon would not suffice for fuel, nor are its beasts enough for a burnt offering. All the nations are as nothing before him, they are accounted by him as less than nothing and emptiness” (Isa. 40:12-17).

“By the word of the Lord the heavens were made, and by the breath of his mouth all their host. He gathers the waters of the sea as a heap; he puts the deeps in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm” (Ps. 33:6-9).

“Make a joyful noise to the Lord, all the earth! Serve the Lord with gladness! Come into his presence with singing! Know that the Lord, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture. Enter his gates with thanksgiving, and his courts with praise! Give thanks to him; bless his name! For the Lord is good; his steadfast love endures forever, and his faithfulness to all generations” (Ps. 100).

Dan Petty

Members One of Another

“So we, who are many, are one body in Christ, and individually members one of another” (Rom. 12:5).

The phrase “one another” is used in 100 times in 94 New Testament verses. Of these, 59 are statements that give exhortation to churches and Christians about what we are to do—action we are to take—regarding one another as brothers and sisters. These commands come from Jesus, Peter, John, Paul, and James, and they’re scattered across the pages of the New Testament. One third of the one-another commands deal with the unity of the church. One third of them instruct Christians to love one another. Many of them stress an attitude of humility and deference among believers. As a whole, they emphasize to us the fact that we are members of the body of Christ. 

Here in Romans 12, Paul says, “We are members one of another.” This is a short but powerful statement. The church of Christ as a body is a favorite theme in the letters of Paul. We are members one of another. We belong to one another. We are part of one another. The relationship that we have is vital, and carries with it some important implications.

As members one of another, we should strive to maintain the unity of the body. Of course, the unity of the body of Christ is established on eternal principles of truth, and we always remain committed to those principles. But unity also requires a certain mindset on our part. For example, here Paul emphasizes that we avoid thinking too highly of ourselves (v. 3). Unity in the body can be preserved only through diligent application of the principles of humility, compassion, kindness, gentleness, patience, forbearance, and love (see also Eph. 4:1-3; Col. 3:12-15).

As members one of another, we are mindful to contribute to the functioning of the body. The wisdom of God is demonstrated in the fact that “we have many members in one body and all the members do not have the same function” (v. 4). There is unity and there is diversity. Each of us must use the gift God has given us (vv. 6-8). 

Dedicated service to God means we recognize our place as members of the body of Christ. Every member of the body can be involved. Every member is committed to the work of Christ. Like players on a team, each of us has a valuable contribution to make.

We should use our gift for the right reason and with the proper motive—not for personal prestige, but for the common good, the good of the body. When that happens, the body will flourish and grow. Then the Lord will bless our work, and he will be glorified.

As members one of another, we care for one another. Paul emphasizes that we remain mindful of each member, ready to give help and encouragement. We are “devoted to one another in brotherly love” (v. 10). We are “contributing to the needs of the saints” (v. 13). We “rejoice with those who rejoice, and weep with those who weep” (v. 15). We strive to “be of the same mind toward one another” (v. 16). 

“But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it” (1 Cor. 12:24-26).

Dan Petty

Be of the Same Mind Toward One Another

“Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men” (Romans 12:16-18).

This list of exhortations occurs in a passage that emphasizes both the diversity and the unity that exist in the church—many members possessing different gifts, yet exercising them toward one noble purpose. A family is a collection of unique individuals who are different from anyone else, yet each is a valued part of the family. Similarly, an organization consists of many different people assigned different tasks, yet each one is essential to fulfilling the mission of the group.

The body of Christ is likewise a diverse group of folks from different social and economic backgrounds, from different cultures and ethnicities, of different races, seeing things from different perspectives, and endowed with different abilities. Yet we are one body, sharing the same salvation, the same hope, and the same purpose. Such unity is possible because of our common commitment to the gospel and to one another.

Paul’s call to be of the same mind toward one another is preceded by words about sharing one another’s joys and tears. Our feelings toward one another are so deep that, no matter what others are going through, we will be concerned. But it involves more than mutual empathy. Being of the same mind toward one another indicates a reciprocal mindset that promotes harmony. One version translates it, “Live in harmony with one another.” This happens when we have in mind for others the same things that, under similar circumstances, we would want for ourselves. We believe what is good about one another, trust one another, and assume the best about one another, always granting others the same generosity of mind that we would choose for ourselves. It’s ultimately an application of the Golden Rule.

There is no place here for high-mindedness or vain ambition. Focusing too much on things like privilege or position can cause us to lose sight of the truly important. We ought to be as much at home with humble tasks and circumstances as the Lord was. Paul’s exhortation is that we not be so influenced by differences in position or honor, that they become the basis of how we esteem one another. If we desire the same things for others that we do for ourselves, we will not withdraw ourselves from the lowly. There should be no partiality or respect of persons in the family of God. Distinctions based on social, economic, racial, or other differences must never be allowed to disrupt our ability to live, work, or worship together in harmony. 

Living in harmony requires that we not esteem our own judgment too highly. Let’s not take ourselves too seriously. None of us is so smart that we cannot learn much from others. Being of the same mind toward one another demands that we not be wise in our own eyes.

There can be no place for vindictiveness. The presumption behind Paul’s warning is that in any family, organization, or church, circumstances will arise that cause hurt—unkind words, hurtful actions, harsh attitudes, or worse. Those things should not happen, but they do. Our place in such cases is never to pay back evil for evil to anyone. 

Our efforts at harmony and peace should extend to all people. And of course, peace with others is sometimes beyond our control. But we should take seriously the admonition to be sure that we have done everything that is right, and all that is within our power, to be at peace with all men. 

Because these matters can ultimately reflect on our character, we must always be mindful of what is right and honorable in the sight of all men. How our neighbors regard us and our message is deeply impacted by our conduct and our interactions with one another.

Dan Petty

Irenaeus of Lyon: Zealous Opponent of Heresy

Irenaeus (born ca. A.D. 120 or 140) served as bishop of Lyons from ca.177 until his death in ca. 202. He spent much of his life dealing with the gnostic heresy. Of his two writings that still exist, the best known is Against Heresies (A Refutation and Subversion of Knowledge Falsely So Called), consisting of five books dealing with Gnosticism. Irenaeus contributed greatly in opposing heresy. But in his concern for unity and doctrinal purity Irenaeus introduced other doctrines and trends that proved to be as unscriptural as the heresies he opposed.

Apostolic Authority of Scripture

In responding to the Gnostics, Irenaeus emphasized that the New Testament should be accepted because it rests on apostolic authority. “For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth. . . .” (Against Heresies 3). “We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they . . . handed down to us in the Scriptures. . . .” (Against Heresies 3.1.1). He believed the Bible taken as a whole is self-evident and that we should interpret scripture in the light of scripture. 

The Doctrine of Apostolic Succession

Irenaeus went beyond scripture, however, teaching that orthodoxy is also based on the teachings of the bishops as successors to the apostles – apostolic succession. He taught that “the tradition of the apostles” was to be ascertained by appealing to “those who were by the apostles instituted bishops in the Churches. . . ; those who neither taught nor knew of anything like what these [heretics] rave about” (Against Heresies 3.3.1). Since the teachings of the Gnostics were of recent origin and were not taught by the successors to the apostles, Irenaeus concluded, they must not be orthodox. Irenaeus even tried to list all the bishops in Rome since Peter, as “most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth” (Against Heresies 3.3.3). 

Authority of Church Tradition

It followed that the tradition of the church, passed down from the apostles to their successors, is equally authoritative with scripture. Irenaeus argued, “the apostolic tradition has been preserved continuously by those [faithful men] who exist everywhere” (Against Heresies 3.3.2). The tradition of the church as a whole thus becomes the test of orthodoxy. This paved the way for the Roman Catholic doctrine that “Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence” (Catechism of the Catholic Church [1995 ed.], 31). 

Early Development of Creeds

Irenaeus’ theory of apostolic succession also contributed to the development of creeds. These “summaries of Christian faith, known as Rules of Faith, became common in the second half of the second century. . . . They also provided theological material for defense against the heretics” (John Leith, ed., Creeds of the Churches 20). Irenaeus believed heresy and division could be avoided by retaining what he called the “rule of the truth” acknowledged by the churches (Against Heresies 1.9.4). He was one of the first to outline such a “rule of faith” (1.10.1), and taught that “. . . the Church, having received this preaching and this faith . . . carefully preserves it” (1.10.2).

Growth of Church Hierarchy

It was only natural, given Irenaeus’ emphasis on the inherent authority of bishops, that efforts would soon be given to organizing the church on the universal level. Churches that were believed to be “apostolic churches,” whose bishops were direct apostolic successors, enjoyed greater status than others. Irenaeus emphasized the authority of the “tradition derived from the apostles, of the very great, the very ancient, and universally known church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also the faith preached to men, which comes down to our time by means of the succession of the bishops” (Against Heresies 3.3.2). Soon large city churches began to influence or take oversight of the smaller churches.

The New Testament Pattern

But local churches in the New Testament were autonomous, each governed by a plurality of elders (Acts 14:23; Tit. 1:5). History’s lessons about efforts to centralize the church should not go unheeded. Missionary societies, human institutions or sponsoring churches violate the pattern as much as does a church hierarchy. So do papers, schools, elderships or preachers that wield undue pressure or influence upon the affairs of other churches.

Apostolic authority is found in the New Testament, not in any man. The apostles were uniquely called, appointed and sent out by the Lord (Mark 3:13f) and were eyewitnesses of His resurrection (Acts 1:15-26; 1 Cor. 9:1). Their powers were never passed down to others. But their teachings helped form the foundation of the church (Eph. 2:20) and have been passed down in the New Testament as an all-sufficient guide in spiritual matters (Gal. 1:6-9; Eph. 3:3-5; 1 Thess. 2:13).

Dan Petty

Ignatius of Antioch and the Presiding Bishop

Ignatius was an elderly bishop of Antioch around the beginning of the second century. He was possibly a disciple of John the apostle. Ignatius called himself Theophorus –  “bearer of God” or “he who has Christ within his breast” (Martyrdom ii). Later legends about Ignatius, which identified him as the child Jesus placed in the midst of his disciples as an example of humility (cf. Matt. 18:2), incorrectly interpreted Theophorus to mean “God-borne” or “he who was carried by Christ.”

Most of what we know about Ignatius is found in the account of his martyrdom. Ignatius was condemned by the imperial authorities and sent to Rome to die for the gratification of the people. Since there was no general persecution of Christians by Rome at that time, Ignatius was probably accused of being a Christian and refused to recant his beliefs before the Roman courts. In such cases, according to policies outlined by Trajan, the accused had to be punished for their contempt of the authority of the emperor and the courts. It is not known exactly why or by whom Ignatius was accused.

As he passed through Asia Minor on his way to Rome, Ignatius was visited by Christians, and wrote seven letters to churches and individuals along the way. From Smyrna, where Polycarp was bishop, Ignatius wrote letters to the Ephesians, Magnesians, Trallians, and Romans. He urged the Romans not to interfere with his martyrdom. He wanted to imitate Christ, and by giving his life for the cause he would become a “witness.” From Smyrna Ignatius was taken to Troas, where he wrote to the Philadephians, the Smyrnaeans, and Polycarp. The journey ended in Rome, where Ignatius was put to death in AD 116.

In these letters Ignatius appears to be the first to argue for the “monarchical bishop” in the local congregation. He describes a three-tiered ministry of bishop, elders and deacons in each church. In Ignatius’ view the term bishop is reserved for a single member of the presbytery who is so exalted above the elders that he presides in the place of God himself. “Let the bishop preside in God’s place, and presbyters take the place of the apostolic council, and let the deacons...be entrusted with the ministry of Jesus Christ” (Epistle to the Magnesians 6.1).

Ignatius was partly motivated by his concern for unity in the church. There were factions and doctrines in Antioch which he had opposed as heretical. He thought having a single bishop presiding over a church and demanding obedience as if he were Jesus Christ would prevent divisions. Ignatius wrote to the Philippians, “Pay heed to the bishop, the presbytery, and the deacons.... Do nothing apart from the bishop; keep your bodies as if they were God’s temple; value unity; flee schism; imitate Jesus Christ as he imitated his Father” (7.1-2). In his letter to the Smyrnaeans he wrote, “Flee from schism as the source of mischief... Nobody must do anything that has to do with the Church without the bishop’s approval.... In that way everything you do will be on the safe side and valid” (6-9).

This was not a prevalent view in the early second century, but rather was a new trend in the church. Although Ignatius addresses Polycarp as “bishop of the church of the Smyrnaeans” (Epistle to Polycarp), Polycarp identifies himself simply as “Polycarp and those who are with him as presbyters” (Epistle to the Philippians). Polycarp was simply one of a plurality of overseers; there was no “monarchical” bishop at Philippi (Everett Ferguson, Early Christians Speak 175). Ignatius does not even mention a bishop in Rome, which supports evidence from Clement and Hermas that the church in Rome was governed by a plurality of elders at the beginning of the second century (Ferguson 174). The “monarchical bishop” eventually spread among the churches, as attested in the writings of Irenaeus and Clement of Alexandria, but not until later in the century. The authority of the bishop was apparently not being extended beyond the local congregation in Ignatius’ day (Ferguson 175). 

First century churches were autonomous, each governed by a plurality of elders (Acts 11:30; 14:23; Titus 1:5). The New Testament calls them “bishops,” “elders,” or “pastors,” using those terms to describe various functions of those who oversee or shepherd the local church (Acts 20:17, 28; 1 Pet. 5:1-3). Ignatius was thus one of the first to advocate a pattern for church government that deviated from the New Testament model.

Dan Petty