SOME THOUGHTS ON CREATION

Our Bible reading for this week included passages from the early chapters of Genesis, including the account of creation. It reminded me that creation has enormously important implications that help form our worldview—our understanding of the world, who we are as human beings, and our relationship to the Creator.

Creation is one of the ways God has revealed himself. David wrote about how the glory of God is reflected in the created order. “The heavens declare the glory of God” (Ps. 19:1-6). The apostle Paul argued that certain attributes of God are made evident in the creation, namely, his “eternal power and divine nature” (Rom. 1:20).

Creation speaks to the principle of God’s sovereignty over all things. “Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and earth is yours” (1 Chron. 29:10-12). “Our God is in the heavens; he does all that he pleases” (Ps. 115:3).

Creation makes God worthy of worship. “Come, let us worship and bow down, let us kneel before the Lord our Maker” (Ps. 95:6). “Worthy are You, our Lord and our God, to receive glory and honor and power; for you created all things, and because of Your will they existed, and were created” (Rev. 4:11). Creation shows that God, and God alone, is worthy of our praise, adoration, and thanksgiving. Of course, all this reminds us of God’s special interest in us as human beings.

Creation shows God’s special relationship with mankind. This was the culmination of God’s creative work because mankind was made in God’s own image and likeness (Gen. 1:27-30). The physical universe was made for man’s good and enjoyment. Man’s relationship with the creation was his dominion over and stewardship of what God had made.

God’s creation is an indication of his desire to be in fellowship with mankind whom he made in his image. His creation included personal beings who could know him and respond to him. God’s highest purpose in creation was to be glorified by beings who could acknowledge God’s glory as manifested in his works, and who could praise him on account of it. The blessings and beauty of the things God created were for us to enjoy. But we are to enjoy them especially as gifts from the God who loves us. More important than enjoying the gift is enjoying and loving the Giver himself. It’s been said that without the presence of rational creatures, the world would be like a book with no reader, a voice with no one to hear, a work of art with no one to appreciate it, or a beautiful house with no inhabitant. “Every good thing given and every perfect gift is from above, coming down from the Father of lights” (Jas. 1:17).

God’s creation ultimately reminds us of his new creation in Christ. God is the great giver of life, light, and love. But his creative power is not seen just in the creation of the world and of mankind. We see it in his promise of the new creation in Christ. “For we are his workmanship, created in Christ Jesus for good works” (Eph. 2:10). “If anyone in Christ, he is a new creature; the only things passed away; behold, new things have come” (2 Cor. 5:17).

Dan Petty

A PERSPECTIVE FOR PERSEVERANCE

“We are afflicted in every way, but not crushed; perplexed but not despairing; persecuted, but not forsaken; struck down, but not destroyed” (2 Cor. 4:8-9).

We all experience troubles in this life. Paul experienced much that might have disheartened him. But he courageously pressed on. What enabled the apostle not only to endure the sufferings of today, but also to be sustained for the opportunities of tomorrow?

His answer is, “We do not lose heart…we look not at the things which are seen but at the things which are unseen” (2 Cor. 4:16-18). It’s a matter of perspective—how we view our lives.

Our inner man is being renewed day by day (v. 16). We are made in God’s image. The outer man is the physical. And it is decaying. It is returning to the dust from which it came. From the moment of birth, our days are numbered and they are short. If we think the outer man is all there is, the realization of the destruction of the body can be hard to accept.

There is something other than the outward, physical, flesh-and-bones body that we inhabit. Paul knew that while the outer man is decaying, the inner man is being renewed and reinvigorated daily. The prime concern for each one of us should be the soul and not the body. “What is a man profited, if he gain the whole world, and lose his own soul?” (Matt. 16:26).

Our afflictions are momentary and light (v. 17). How could a man who had endured all that Paul did, look at his troubles and call them light? He was not trying to minimize them or deceive other disciples to keep them from being discouraged or fearful. He did not mean they were few (see 2 Cor. 11:23-28). He knew persecution both as persecutor and persecuted. From the time he was converted to Christ, opposition began quickly and followed him constantly.

Rather, he viewed all his afflictions in view of eternity. They were light in comparison to the weight of glory to come. His sufferings were severe and long lasting, but they were nothing compared to an eternity with God. It was a matter of perspective.

The unseen things are eternal (v. 18). It all depends on where we look. If we fail to be ever looking unto Jesus, we will inevitably go astray. Don’t take your eyes off the goal.

Paradoxically, we cannot see the things of eternity, and yet those are the things at which we must look. Paul is not unmindful of the physical world and the material things around him. His point is that he is doing what he pleaded with other brethren to do: “set your mind on the things above, not on the things that are on earth” (Col. 3:2).

This was Paul’s worldview. Rather than using the problems of this life as justification to reject God, let them be reminders of the inadequacies of the temporal and to live in view of the eternal. This world, even at its best, is inadequate for the soul.

Dan Petty

IN THE FULLNESS OF TIME

[From my upcoming book, Our Help in Ages Past: A Primer in Church History]

“But when the fullness of time had come, God sent forth his Son" (Gal. 4:4).

The most important historical sources we have for the beginning of Christianity are those found in the documents of the New Testament, all of which were composed by the end of the first century. The Bible record is, of course, first and foremost the inspired word of God, so it is a history of a higher order than any secular historical record. And so, it is in the New Testament that we should begin our study of the history of the church.

            The Historical Perspective of the New Testament

The authors of the New Testament presented accounts of events set within an historical context, based on reliable evidence. Luke, for example, in both of his two volumes (Gospel of Luke and Acts), states that he sought to provide an accurate and orderly account of the origins of Christianity. His stated aim in the prologue of his gospel was to provide an accurate account, supported by eyewitness testimony and careful research (Luke 1:1–4). Luke’s approach to his work illustrates the concern for historical accuracy evident throughout the New Testament.

            The textual evidence for the New Testament gives us assurance that it has been faithfully and accurately preserved and handed down to us. For example, the number of extant manuscripts of all or part of the Greek New Testament runs to more than five thousand, far more than other historical works of antiquity. The earliest New Testament manuscripts date as early as a few decades after the events they record. This means we can be assured of the integrity and accuracy of the New Testament documents, and of the story they record. As the notable scholar Sir Frederik Kenyon concluded, “It is reassuring at the end to find that the general result of all these discoveries and all this study is to strengthen the proof of the authenticity of the Scriptures, and our conviction that we have in our hands, in substantial integrity, the veritable Word of God.”[1]

            So, the most direct and important source for the knowledge of New Testament times and the history of the early church is the New Testament itself. In addition, however, there are other historical references to Jesus, his life, his crucifixion, and the movement he started. Jewish rabbinic tradition dating within the century or so following the destruction of Jerusalem in a.d. 70 occasionally referred to Jesus of Nazareth. As we would expect, those references portray him as one who was put to death on Passover Eve for heresy and for misleading the people. The Jewish historian and Roman citizen, Josephus, mentioned Jesus in a similar way in his Antiquities, which he wrote in about a.d. 93. In two different passages, he referred to Jesus as the “so-called Christ” who was condemned to the cross by Pilate, and the founder of the movement of Christians who bear his name.[2]

Other historical references include one made by Pliny the Younger, proconsul of Bithynia. In about a.d. 112, Pliny wrote to the emperor Trajan to report on the growth of Christianity in his province. He described how Christians, when they worshipped on the first day of the week, recited hymns “to Christ as God.” At about the same time, the Roman historian Tacitus wrote in his Annals between a.d. 115 and 117 about the great fire of Rome in a.d. 64. He described how Nero tried to blame it on the Christians, whose name was derived from “Chrestus,” a man who was sentenced to be executed by Pontius Pilate when Tiberius was emperor. Tacitus’ contemporary, Suetonius, in about a.d. 120 wrote about rioting that occurred among the Jewish community in Rome during the reign of Claudius around a.d. 49. He ascribed the riots to the instigation of “Chrestus.”

While these and other historical references do not add much detail to our knowledge of Jesus Christ and the early Christians, they do provide indirect and independent evidence that Jesus of Nazareth and the movement he started were known by Roman historians of the ancient era.

In the Fullness of Time

Luke’s gospel connects the birth of Jesus with a decree issued by Caesar Augustus “that a census be taken of all the earth” (Luke 2:1–2). While the year cannot be determined precisely, the information provided by Luke, combined with historical information about the census, leads us to conclude that Jesus’ birth occurred around 5/4 b.c. Luke also includes the following time stamp for the beginning of the ministries of John the Baptist and Jesus Christ around a.d. 26/27: “Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was Tetrarch of Abilene, in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness” (Luke 3:1–2).

            Such references remind us that Jesus’ life—and in fact all the New Testament writings—are set within the historical context of the Roman Empire. Rome provided the physical and political environment for the growth of Christianity. The Pax Romana was an unprecedented time of peace and security throughout the world. The open seas, along with the system of roadways and highways, made for safe and easy travel throughout the world. The Lord’s apostles and preachers used all these means to make their missionary journeys to spread the good news.

            The world of the New Testament was not only Roman. While the world that Rome conquered was diverse, there was a rich Greek culture that continued to characterize the age, and constituted much of the intellectual soil for the establishment of Christianity. Perhaps the best example is the Greek language, which offered a universal medium of communication for the spread of the message.

            The religious roots for the birth of Christianity were found in Judaism. The Law of Moses served as a “guardian” to bring God’s people to Christ (Gal. 3:24). God’s choosing of Israel, the seed of Abraham; his giving of a Law with its high ethical teachings; the various religious feasts and sacrifices; and the prophetic message of redemption for all—all these things prefigured Jesus Christ and his redemption in types and shadows.

            Paul and the early Christians understood that the church was foreseen and planned in God's “eternal purpose” and carried out in Jesus Christ (Eph. 3:11). Prophets spoke of a Messiah, the redemption he would bring, and the kingdom he would establish. They spoke of an eternal kingdom that would “never be destroyed” that would come in days of the Roman Empire (Dan. 2:44). Isaiah prophesied that in the “latter days the mountain of the house of the Lord will be established as the highest of the mountains…For out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isa. 2:2–3).

            Christianity can only be properly understood by seeing it as the fulfillment of the Old Covenant. As Augustine said, “In the Old Testament the New Testament is concealed; in the New Testament the Old Testament is revealed.”

The gospels and Acts cover a wide range of scenes and circumstances, and demonstrate accuracy in a variety of matters, topographical and historical. The authors were at home in the Jewish setting—the Sanhedrin, the priests, the Pharisees, the temple guards. They knew about Roman administrative procedures—that Cyprus, Achaia, and Asia were governed by proconsuls (Acts 13:7; 18:12; 19:38); that Philippi was a Roman colony (Acts 16:20ff); that the magistrates of Thessalonica were called politarchs (Acts 17:8); that there were officials in Asia called asiarchs (Acts 19:31). They were familiar with local religious traditions of the Greeks—that the people of Lystra held to legend about Jupiter and Mercury (the Latin counterparts of Zeus and Hermes) having visited men in that region (Acts 14:11–12); that Ephesus took pride in the title of “temple keeper of the great Artemis” (Acts 19:35).

            All these political, cultural, and religious currents converged to make the first century the right time for the beginning of Christianity. As Paul wrote, “in the fullness of time, God sent forth His Son” (Gal. 4:4). Paul himself was religiously a Jew, who spoke in Greek, and who was a Roman citizen.

---

[1] Qtd. in F. F. Bruce, The Books and the Parchments, Rev. ed. (Revell, 1963), 190.

[2] Antiquities xx.200; xviii. 63.

A PLAN FOR UNITY AND MATURITY IN CHRIST

“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love” (Ephesians 4:11-16).

In the first half of Ephesians chapter four, the apostle Paul summarizes God’s provisions for the cultivation of unity, maturity, and stability among his people. Through his appointed servants and the message entrusted to them, the saints may be equipped for the work of service and the edification of the body of Christ, the church.

The text emphasizes the importance of diligently working to preserve the “unity of the Spirit” (vv. 1-6). The life to which Christians have been called requires walking in love and showing mutual forbearance. Unity depends on such attitudes, as well as teaching and adhering to the principles revealed in the gospel. The teaching of those principles promotes unity of the faith and the knowledge of Christ among believers (vv. 11-13). Those who share this common faith and Christ-knowledge are further bound together in unity and growth in spiritual maturity.

The analogy of children (v. 14) suggests spiritual immaturity here, as elsewhere in the New Testament. For example, Paul wrote to the Corinthian Christians that, for all their cultivation of knowledge, their carnal attitudes proved that they were still infants in Christ (1 Cor. 3:1-2). The writer of Hebrews compared some who had not progressed in the word to infants who still required milk rather than solid foot (Heb. 5:13-14). Peter described some converts as newborn babes, and he wanted them to develop an appetite for the pure milk of the world, so they may grow in faith (1 Pet. 2:2).

It may be that the Ephesians were still infants in this latter sense, but in any case, they must not remain so. Infants are defenseless, unable to protect themselves. Spiritually they are easy prey for those who would like, through their influence, to lead them astray. Like ships at sea without adequate means of steering, they are tossed about by the waves and carried along by the prevailing winds. Their growth to maturity will bring with it the capacity to evaluate various ideas and teachings encountered in the world, to accept what is true and reject what is false.

The answer to finding spiritual maturity and stability is to embrace and follow the truth (v. 15). Speak truth, but do so in love. Paul’s reminder here is an important one. Truth is never to be separated from love. Our confession of faith is inconsistent with the objective and claim of knowing Christ, and ultimately self-defeating, if it is not accompanied by the spirit of love. If we fail here, we will fall far short of the goal of maturity in Christ.

The body in all its parts derives its life from Christ, who is its head (v. 16; Col. 2:19). By his power the body is fitted together and held together. It is from the living Christ that his people receive all they need to experience growth and stability, both individually and collectively. The success and growth of the church depend on the functioning of each member. Each one functions best in union with Christ and with each other. The bond is the bond of love.

God has provided for the growth, unity, and maturity of his people. The church is part of his eternal purpose and plan. As such it serves as a living manifestation of his eternal wisdom (Eph. 3:10-11).

Dan Petty

FILLED UP TO THE FULLNESS OF GOD

"For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God” (Ephesians 3:14-19).

Paul had much for which to be thankful, many reasons to praise his God, as well as a profound interest in seeing his readers come to share the same knowledge and appreciation of those blessings. So, in a letter that focuses on praising God for his many spiritual blessings in Christ, the apostle more than once includes prayers on their behalf. In the first chapter, he prays that they would come to have fuller wisdom and knowledge of the great and wonderful things God has done (Eph. 1:15-21). Now he again shares with them his prayer to the Father for them to grow in faith and spiritual maturity.

Paul’s prayer provides a picture of the spiritual growth that every Christian should pray for and strive for. Such growth in the Lord will impact our lives in significant and practical ways.

We need to grow in spiritual strength, power in the inner person provided through his Spirit. This empowerment is further explained in the second half of the epistle as strength of faith, strength to walk worthy of our calling, strength to serve God, strength to stand against evil, and strength to persevere. Paul’s concluding exhortation is “Finally, be strong in the Lord and in the strength of his might. Put on the full armor of God.” All the elements of our spiritual armor are suited for our struggle to resist evil and to stand firm: truth, righteousness, the gospel, faith, salvation, and the word of God, are at our disposal, along with prayer (Eph. 6:10-20). Such provisions from the Spirit are crucial for our spiritual strength.

God also grants us strength as, through faith, we allow Christ to dwell in our hearts. Faith believes, trusts, and obeys. Jesus promised to abide with those who hear his voice, love him, and keep his word (John 14:23; Rev. 3:20). When we live by faith in the Son of God, like Paul we can say, “it is no longer I who live, but Christ lives in me” (Gal. 2:20). As we look to Christ, think of him, and reflect on his words, we grow in his grace and likeness. And when Christ dwells in our hearts by faith, there also will dwell the “peace of Christ” and the “word of Christ” (Col. 3:15-17).

We need to grow in deeper understanding. Paul is especially concerned that Christians come to a fuller comprehension of love—the love of God manifested through his Son. This happens to the extent to which we are “rooted and grounded” in love. The aim is to be fixed in love like a firmly planted tree, and established in love like a house built on a solid foundation. As we come to be settled in God’s love for mankind, we may be inspired to grow in our love for God and for one another. Of course, this implies a knowledge that is more than intellectual. It is knowledge based on experience. “We love, because he first loved us” (1 John 4:19).

Our spiritual growth is realized the more we appreciate God’s love for us and for our souls. The dimensions of love refer to the extent and vastness of God’s love. God’s love is as vast as his wisdom, as Paul summarizes his discussion of the gospel: “Oh, the depth of the riches both of wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!” (Rom. 11:33). Indeed, the greatest manifestation of God’s wisdom and power is his love. God is love. The love he demonstrated in Christ surpasses knowledge. So, to know the unknowable is a paradox. We pray and endeavor to know more and more of the love of Christ, yet the full extent and depth of it can never be fully comprehended this side of heaven. Grasping and experiencing Christ’s love is, for the believer, the key to greater spiritual strength as well as to being filled to the fullness of God.

The aim of this prayer is that we might grow to be filled up to the fullness of God, to be filled to the full with God himself. He has blessed us with every spiritual blessing in Christ (Eph. 1:3). These blessings may be ours “according to the riches of his glory” (3:16). Let us pray that we may more fully know him and enjoy his fellowship.

Dan Petty

BROUGHT TO LIGHT

“To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things” (Ephesians 3:8-9).

Paul was able to identify with the Christians in Ephesus because he realized his own coming to Christ was a matter of grace. It was also by God’s grace that he was given the stewardship of preaching to the Gentiles. He was a prisoner in Rome when he wrote this epistle, but Paul also understood he was a prisoner or bondservant of Christ on their behalf. 

He expresses his profound gratitude in this, because he saw himself as the least of all the saints. In other places he describes himself as least of the apostles and as the foremost among sinners (1 Cor. 15:9; 2 Cor. 12:11; 1 Tim. 1:15). So, for him to be entrusted with delivering God’s message of redemption in Christ was truly humbling.

In Ephesians 3:1-13 Paul develops more fully the idea of making known the mystery of Christ, a theme he briefly introduced earlier in the letter (1:9). Mystery is a term he uses frequently to refer to the gospel (see Rom. 16:25-27; 1 Cor. 2:6-10; Eph. 5:19; Col. 1:25-27; 2:1-3; 1 Tim. 3:16). 

The mystery was not made known to mankind in previous generations, having been hidden in God throughout the ages (vv. 5, 9). Although many details and aspects of God’s plan had been revealed in the past, God had not entirely disclosed his purposes. He had kept them hidden. Peter described how the Old Testament prophets diligently searched to comprehend God’s plans, but even from them complete understanding was withheld (1 Pet. 1:10). God did not fully reveal the mystery until Christ came in the fullness of time (v. 9; Gal. 4:4). His purpose remained hidden until he chose to make it known. It remained a secret until it was brought to light. 

That was accomplished, Paul explains, by revelation, which refers to the process of uncovering and declaring that which had been hidden. God, through the Holy Spirit, revealed the mystery to Paul and other inspired messengers, his holy apostles and prophets (vv. 3-5). So, to the apostle Paul, God granted the stewardship of preaching, to bring to light for everyone what had been shrouded in mystery.

This text brings to our minds three important principles.

First, it reminds us of the eternal sovereignty of God, “who created all things” (v. 9). This truth takes center stage in Ephesians. At the outset of the epistle, Paul affirms that God’s purpose was known by him “before the foundation of the world,” that is, before creation itself. His plan of redemption was according his will, by his grace, and to the praise of his glory (1:3-14). 

Second, it reminds us of God’s eternal wisdom. Paul calls the message the “unsearchable riches of Christ,” the “manifold wisdom of God,” and his “eternal purpose” (vv. 8-11). God’s wisdom is greater than human wisdom. The message of Christ crucified appears foolish by worldly standards, but it demonstrates the wisdom and power of God (1 Cor. 1:18f; 2:1f).

Third, it reminds us of the beauty and authority of Scripture. God wanted all men to know about his gracious plan, so he revealed it so that it could be preserved in written form. This means the Holy Scripture is inspired of God. It means that when we read it, we can know and understand what God willed for us to know (v. 4). What was a mystery has been made known. It has been brought to light for everyone.

Dan Petty

A HOLY TEMPLE IN THE LORD

"So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit" (Ephesians 2:19-22).

In this beautiful text, the apostle Paul seeks to impress upon his readers how much they have been given, spiritual blessings for which they should be thankful and praise God. In the context, he has contrasted what they once were with what they have become (see Eph. 2:11-18). They are no longer outsiders, separated from the people of God and the covenants of promise. No more are they without God or the hope he brings. Now they are fully incorporated into God’s community, the church.

To teach a lesson on the significance of his church, the apostle makes use of a series of metaphors to make his message vivid and appealing. He moves seamlessly and at times without warning from one figure to another. They have become fellow citizens (part of a kingdom). They are members of a household (a family). Indeed, they are built upon a foundation (the house itself). And the house becomes a temple (the house of God).

Paul combines and mixes the metaphors by describing how the house is not only “built” and “joined together,” but that it also “grows.” Different individuals from different groups and different backgrounds in Christ are “being built together,” Paul explains, added like the bricks or stones of a wall into this holy temple (compare Peter’s teaching in 1 Pet. 2:4-10).

Its foundation is rock-solid. Apostles and prophets were God’s messengers (Eph. 3:3-5). The work and teachings of these inspired men were foundational for the church (Eph. 4:11). It was through them that Christ built his church. But Paul also wants to be clear that the position of Christ in the plan is preeminent. He alone is the cornerstone. Just as everything in a building is directed and held together by the cornerstone, so Jesus Christ is the source and sustainer of his church.

God’s purpose in this great work was not only to bring believers from all backgrounds into one body, the church. It was ultimately to build them together into a “dwelling place for God by the Spirit.” Just as the sanctuary of the old earthly temple was the place where God promised to dwell with his people, this holy temple has become God’s spiritual dwelling place among those who are his. The promise of fellowship with God and his family is for all who come to Christ in faith and obedience.

The more we consider this grand design, we can appreciate what Paul calls “the unsearchable riches of Christ,” which is evidence of the “manifold wisdom of God” (Eph. 3:8, 10).

“Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Eph. 3:20-21).

Dan Petty

Christ is Our Peace

 

“And he came and preached peace to you who were far off and peace to those who were near” (Ephesians 2:17).

This statement recalls the words of Isaiah 57:14-19. In that passage the Lord’s message through the prophet was about God’s condescending love toward his people. It was a message about the loving concern of the high and exalted God, the holy one, toward those who are lowly and contrite of heart. It spoke of his promise to remove obstacles, to heal, and to restore comfort to those who mourn for their sins. “Peace, peace to the far and to the near” (Isa. 57:19).

In Ephesians 2, the apostle Paul discusses the salvation that has been brought about by the cross of Christ. Those who were once dead in sin but have come to Christ in faith have been made “alive together in Christ” (vv. 4-5). Paul summarizes the first section of the chapter with the statement that, because of what God has accomplished through Christ, “we are God’s workmanship” (v. 10). Salvation is the gift of God.

The cross of Christ also removes other barriers. Paul reminds his readers, most of whom were Gentile Christians, of their prior state of alienation and hopelessness. They were formerly “strangers to the covenants of promise” that had provided the Jewish people the opportunity for a relationship with God (v. 12). Hostility had existed between the two groups of humanity for generations. That all changed with Christ. “But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ” (v. 13).

The change was brought about by the cross of Christ. “He himself is our peace” (v. 14). That is to say that Christ not only brought peace, he himself is our peace. He removed the alienation by removing the Law that had been a barrier. By his death on the cross, Christ not only provided the remedy for sin and the separation it caused. He also provided for the reconciliation of those alienated from one another into one body. He made them into “one new man, thus establishing peace” (vv. 14-16).

God’s plan from the beginning was for the one gospel to be preached to all people, regardless of barriers that once separated one group from another. The result is that in the church, “there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:28).

Peace between formerly estranged people is but a byproduct of making peace with God. The New Testament speaks of the need for us all to be reconciled with God. Through the cross of Christ, our sins can be forgiven. “For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Rom. 5:10). The “word of reconciliation” and its appeal to mankind to be reconciled to the Creator is the essence of the gospel and of the ministry of preaching (2 Cor. 5:18-20).

It's the good news. Jesus Christ is our peace.

Dan Petty

 

God's Handiwork

"For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10).

The apostle Paul makes a remarkable statement about who we are as Christians. We are God’s workmanship. Workmanship in this verse is a term that could refer to any finished or manufactured product, like a piece of literature, a painting, a piece of marble sculpture, or a building. This passage says we are God’s workmanship, God’s handiwork.

Of course, to say that we are the workmanship of God often serves as a reminder that we are part of the glorious creation God brought into existence in the beginning. Scripture declares that God originally created man from the dust of the ground and gave him life, and that God made man in his own image and likeness (Gen. 1-2). The realization that we were made by God should lead us to praise him. “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” (Ps. 100:3). “I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well” (Ps. 139:14).

In this passage, however, the apostle is referring to something more than mere physical creation. We are his new creation, “created after the likeness of God in true righteousness and holiness” (Eph. 4:24). “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Cor. 5:17). We are God’s new creation because through Christ our sins are washed away and we have been restored to fellowship with God.

The statement quoted above from Ephesians 2:10 comes at the conclusion of a passage filled with contrasts—the past vs. the present (and future); dead in trespasses and sins vs. alive with Christ; wrath vs. mercy (vv. 1-9). To emphasize how the depth of our sin and its consequences are superseded by the abundance of God’s grace, Paul uses phrases like “rich in mercy,” “great love,” and “the immeasurable riches of his grace in kindness” in describing what the heavenly Father has made of us. Our salvation is by grace through faith. It is a gift from God, entirely undeserved.

So, all that we are and all that we have in Christ are because of God. The work of salvation is his doing, not ours. Our part is to have faith, with all the humble obedience that saving faith entails, in order to appropriate God’s gracious gift of salvation. But in this there is no reason for boasting. We, as saved people, are God’s workmanship—God’s handiwork. Consider three implications of this truth.

God’s handiwork was intended to serve a purpose. Christians have been saved to serve. They have been created in Christ to do good works. The potter molds the clay, designs a bowl, a pitcher, a cup. The vessel serves the purpose for which it was designed, or it is of no value. What does God intend for his workmanship? We were created for good works. Paul adds that this is what God intended from the beginning. It is part of his plan. We are renovated by God to walk in good works. This is why he created us anew. He redeemed us and purified us to be “a people for his own possession who are zealous for good works” (Tit. 2:14). What a contrast to the past life of walking in the world’s sinful ways!

God’s handiwork must be handled with care. As God’s workmanship, we as Christians are special and of immeasurable value to him. Like a priceless family heirloom, we ought to respect and care for that which God has made of us. He has invested so much in his workmanship. We were bought with a price, so we should strive to glorify God in our thoughts, words, and actions (1 Cor. 6:20). Of course, holiness and righteousness in life are the result of an on-going process of putting off the old self and putting on the new (Eph. 4:20-24). We must put aside things that would mar, deface, or destroy that which God has created, and seek to perfect holiness in the fear of God (2 Cor. 7:1).

God’s handiwork is a testament to his power and grace. Great works of art in a museum are evidence of the talents and genius of those who created them. Beautiful buildings are the legacy of the great architects who designed them. The greatness of the architect is seen in what he made. In the same way, God’s great plan of redemption—and the lives of the redeemed—stand as witnesses to his glory. Paul expresses his praise of God all through the epistle for these reasons. It was all “to the praise of his glory” (Eph. 1:3-14; 3:20-21). Let us praise him for his saving grace on our behalf.

Dan Petty

Growing in Spiritual Discernment

Paul’s prayer for the saints at Ephesus (Eph. 1:15-19) expressed his thanksgiving for their faith in the Lord Jesus and their love for one another. He had heard of their spiritual progress, and he was thankful. It did his heart good. But he also knew there was room for continued spiritual growth.

So, his prayers also petitioned God on their behalf, “that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him” (v. 17). God had already bestowed upon them every spiritual blessing. He had lavished upon them the riches of his grace (vv. 7-8), blessings that included their enlightenment through the revelation of the mystery of his will “in all wisdom and insight” (vv. 8-9).

The apostle’s desire for them was spiritual growth—the growth that comes from greater spiritual discernment. He prayed that they might take full advantage of what they already possessed. “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe…” (vv. 18-19).

This recalls some basic principles that can help us in our spiritual growth. Consider these questions:

Have I asked God to help me know him and his will? Paul prayed for Christians to grow in faith and spiritual discernment. Surely, we should do the same for ourselves as well as for each other. In his reflections on the word of God, the Psalmist in Psalm 119 at length expresses his joy in meditating on it. “O how I love Your law! It is my meditation all day” (v. 97). “Your word is a lamp to my feet and a light to my path” (v. 105). He also prays that God will give him understanding and insight. “Open my eyes, that I may behold wonderful things from Your law… Give me understanding according to Your word” (vv. 10, 169). We ought to ask God to bless us with greater wisdom and insight.

Am I being diligent in the word? Read diligently, carefully, and thoughtfully (2 Tim. 2:15). Humbly seek to grasp the full significance of God’s word and how it should impact us. Seek to advance from milk to solid food, from childhood to spiritual maturity (Heb. 5:11-14).

Am I always ready to apply the teachings of the gospel in daily practice? What does the Lord expect us to do with the blessings he has given us? What do we intend to do with what we read (John. 7:17)? Growth in spiritual discernment is not just an academic or intellectual discipline. It is realized in practice, through walking with the Lord and bearing fruit. In a similar prayer on behalf of the Colossians, Paul prayed “that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him all respects, bearing fruit in every good work and increasing in the knowledge of God” (Col. 1:9-10).

May our God give to each of us a spirit of wisdom and of revelation in the knowledge of him.

Dan Petty

To the Praise of His Glory

The opening section of Paul’s letter to the Ephesians is a grand eulogy, or word of praise, about God. “Blessed be God,” the apostle begins, for his abundant spiritual blessings bestowed in Christ. The entire section (Eph. 1:3–14) extols such blessings in terms of an eternal purpose, the plan of the ages.

The eternal plan summarized in these few verses is the subject of Ephesians as well as the gospel message contained in the New Testament. It represents what was in the mind of the Creator from eternity, and it is comprehensive in scope. It was conceived and executed by the holy trinity, the Father, Son, and Holy Spirit, each of whom is included in Paul’s praise. The all-inclusive nature of the divine plan involves all time—past, present, and future. Its reach includes “things in heaven and things on earth.”  Its blessings include all people, both Jews and Gentiles. Its consummation looks forward to “the fullness of time.”

The passage is especially rich in what it says about God himself, and why he should be praised. Consider some of his divine attributes.

God’s sovereignty. Paul’s understanding of God as expressed here is that he is the eternal, sovereign God. It speaks of his sovereign power that existed even before the foundation of the world. He “chose” and he “predestined.” He had a purpose in such forethought, a purpose manifest in his choosing the sort of folks for redemption who would submit to him and his plan by faith.

God’s wisdom. “In all wisdom and insight” God revealed his plan. The fact that Paul refers to his plan as the “mystery of his will” indicates that it was based on a wisdom far above and beyond any human wisdom. This divine wisdom was revealed progressively through the ages, but it remained a mystery until it was fully made known in Christ.

God’s righteousness and justice. Paul makes clear that the divine purpose in the plan was neither arbitrary nor capricious. His election of those who would be his people was accompanied by the expectation that they would strive to be holy and blameless before him. The redemption of his people was made possible by atonement. That is, only by the blood of Christ, the death of his only begotten Son, could anyone stand justified before a holy God. God’s redemption of his own is conditional, promised to those who respond to the gospel message by faith. God, in turn, is a God whose own faithfulness is demonstrated by his fulfilling what he promised. To that end, he has given the Holy Spirit to believers as a guarantee of their promised inheritance.

God’s grace. Above all, the apostle praises God for his abundant grace. He speaks of God’s glorious grace, the riches of his grace, the grace which he has freely lavished upon us. He speaks of the divine love behind a plan that would make us his adopted children. Our redemption, our forgiveness, and our promised inheritance are completely undeserved blessings, yet they are ours by the grace of God.

Of such a God who has bestowed such spiritual blessings, the apostle declares repeatedly that he did so “to the praise of his glory.” Blessed be God.

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Eph. 1:3–14 ESV).

 

Dan Petty

Don't Lose Heart

Do you ever get discouraged? Have you ever grown faint-hearted, weary of pressing on? Do the difficulties, disappointments, or distractions around you tempt you to lose heart? Undoubtedly we all have experiences in life that are discouraging. But the Word of God in several passages says “do not lose heart” and explains why we should not. How can we keep from losing heart?

            Focus on the inner man and the eternal glory to come. The Apostle Paul wrote to the Corinthians, “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:16-18). The contrasts in these verses are striking: outer vs. inner; decay vs. renewal; light vs. weighty; affliction vs. glory; visible vs. invisible; transient vs. eternal. Paul’s efforts to fulfill his service to Christ led him to suffer afflictions and persecutions. But he was not crushed. He was not brought to despair (vv. 7-10). What was his secret? He focused on the inner man and the eternal glory to come.

            The source of our discouragement is often a result of our tendency to put too much attention on the outer, physical circumstances of our lives, rather than looking to the cultivation of the inner self and the eternal hope that awaits us. Remember that this life here, with all its troubles, is transient. Keep your eye on the eternal.

            Look to Jesus. “Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted” (Heb. 12:3). Life is compared to a long-distance race that requires endurance to finish. How can we run that race successfully? By “looking to Jesus…who for the joy that was set before him endured the cross” (v. 2). In Jesus we have a perfect role model, goal, and inspiration. Remember what he went through. Observe how he patiently and righteously endured suffering, and then “follow in His steps” (1 Pet. 2:21). See how he was tempted in all things, yet without sin. Fix your eyes on the one whose suffering was marked by obedience to his Father (Heb. 5:8). What a great example and mentor we have in Jesus!

            Stay busy doing good for others. “And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Gal. 6:9-10). “As for you, brothers, do not grow weary in doing good” (2 Thess. 3:13). One of the best antidotes to discouragement is that, instead of focusing on our own troubles, we give ourselves to helping others who need us. This, too, is the essence of the mind of Christ (Phil. 2:4-5).

            Stay faithful and persistent in prayer. “And he told them a parable to the effect that they ought always to pray and not lose heart” (Luke 18:1). The parable, of course, was the story of the importunate widow who never gave up in making her persistent, repeated requests until they were answered. The lesson is how important it is for disciples to be faithful in prayer. There is a correlation between being faithful in prayer and not losing heart. Faithfulness in talking to God is a remedy for anxiousness and it has the promise of the peace of God (Phil. 4:6-7). And sometimes unfaithfulness in prayer is itself a result of having lost heart. So we need to be sure not to grow weary in prayer. Whatever may happen in life, whatever troubles may come, don’t ever give up on God.

Dan Petty

Imitating Christ (II)

In 1896, a man in Topeka Kansas named Charles Sheldon wrote a story titled In His Steps. It the fictional story of a preacher who challenged his congregation to pledge themselves for an entire year not to do anything without first asking the question, “What would Jesus do?” and then act accordingly, regardless of the consequences. The book is the story of those members who accepted the challenge and of the profound change it made in their lives. The book has sold more than 30,000,000 copies, has been translated into many languages, and ranks as one of the best-selling books of all time.

Though Sheldon’s story was written in the context of its implications for social and moral reform, the idea of imitating the life of Christ is a simple yet profound idea whose application and impact can be far-reaching. What does it mean to imitate Christ?  What will happen to us when we follow in his steps?

Consider the words of the apostle Peter in 1 Peter 2:21-24: “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, who committed no sin, nor was any deceit found in His mouth; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.”

The word used for example comes from Greek elementary education. It means a writing copy and describes the way Greek children learned to write. The writing master prepared the student's tablet by writing a line at the top to be reproduced by the student and by drawing parallel lines to keep the student's work straight. The master's line at the top was the pattern or example the boy must copy in his own hand in learning to write. Mature skill in handwriting required practice. Many of us remember doing something similar when we were learning to write. We had writing tablets with large lines, and those large, thick pencils. At the top of the page were the letters of the alphabet that we were to practice, and below were the lines where we attempted to reproduce those letters in our own hand.

Peter's words show that Jesus' suffering is not only redemptive. It is also an example that even slaves could imitate in suffering unjust treatment. Jesus left us the perfect example. He is the perfect writing copy, the outline we strive to reproduce in our own life. His life is our model.

We sometimes sing, “We will follow the steps of Jesus, wherever they go.” What will happen to us when we follow in his steps?

First, imitating Christ will result in personal growth. We imitate his manner of life. This is seen in the specific example Peter gives. We do not suffer on the cross and we cannot die for the sins of others. But following his manner of suffering unjustly for doing right, we catch his spirit and return love for hate. In his relation to God, Jesus put him first and served him faithfully. In his relation to men, he fulfilled every moral precept of the law perfectly. He was loving, compassionate, and merciful. He was gentle, patient, and kind. He was humble, forgiving, and submissive to his Father's will. “Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us…” (Eph. 5:1-2).

As we walk in His steps, we will be changed. “Do not be conformed to this world, but be transformed by the renewing of your mind…” (Rom. 12:2). Striving to follow in the steps of Jesus will have a powerful effect on our lives. It will change who we are. We will be out of step with the world, because rather being shaped by the world’s standards and values, we become more like Jesus.

Finally, walking in His steps will bring us into closer fellowship with Him. Jesus said, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12). And the apostle John wrote that “If we walk in the Light as He Himself is in the light, we have fellowship with one another” (1 John 1:7).

This idea of imitating Christ, of walking in His steps, is indeed a powerful idea. It will change who we are if we are willing to commit ourselves to truly being his disciples.

Dan Petty

 

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