The following message was delivered at Ohio Valley Baptist Church on the 27th day of December 2015:
Before I dive into the subject of why theological study is crucial for the Christian, I would really like to address something important. When you read the title of this post, you may have had certain doubts. You might have had one of these reactions: Theology? I don’t want to lose the simplicity of faith! Won’t I substitute thought for action? I mean, theology has caused divisions – theology uses big words, and it just complicates communication. Isn’t theology all based on speculation, and doesn’t theology major on minor truths?
If you had a reaction similar to this, you’re not alone. You see, a large number of people in the church, unfortunately try to avoid theology and all that goes along with it like avoiding some plague. Most people have strong doubts about theology – but let me encourage you by saying that theology is not a bad thing. In fact, if theology is done with the right motive, it is a most glorious thing. With that said, let’s dive in deeper into why we should study theology and why it is definitely a good thing.
First of all, what is theology? Theology, in its literal translation is the study of God. The meaning of the word comes from two separate words: Theo (meaning God) and ology (meaning study). Essentially, theology is the study of God. Henry Clarence Thiessen gives us an even better way to understand the definition of theology, saying that “we may define theology as the science of God and His relations to the universe.”¹ Why is this? Why is theology the science of God and how He relates to the universe? Because in Christian theology, you have to include many different doctrines. Throughout years of study, we now include every Christian doctrine to this idea of theology. Doctrines such as:
This was far from a complete list, but it definitely gives a good overview of what we consider to be theology today. It’s not just one idea, or a few scattered ideas – it is a science – the science of God. Theology is important because it deals with every day Christian life, as you can see clearly from the list above.
Why should we study theology? There are four main reasons why it should be important for Christians to study theology. So why should we sit down and enjoy studying theology?
The first reason is because the Bible teaches us that theology is important. Look at Hosea 4:1-6:
“Listen to the word of the Lord, O sons of Israel, for the Lord has a case against the inhabitants of the land, because there is no faithfulness or kindness or knowledge of God in the land. There is swearing, deception, murder, stealing and adultery. They employ violence, so that bloodshed follows bloodshed. Therefore the land mourns, and everyone who lives in it languishes along with the beasts of the field and the birds of the sky, and also the fish of the sea disappear. Yet let no one find fault, and let none offer reproof; for you people are like those who contend with the priest. So you will stumble by day, and the prophet also will stumble with you by night; and I will destroy your mother. My people are destroyed for lack of knowledge because you have rejected knowledge, I also will reject you from being My priest, since you have forgotten the law of your God, I also will forget your children” (NASB).
In the beginning verse, God tells the people of Israel that there is a case against them – because on top of many other things, there was no knowledge of God in the land. And this is an essential part of theology. We as theological students try to learn more and more about our God. We need the right knowledge of God as Christians. This passage from Hosea calls us to pursue that knowledge, and it does so through one of its many warnings found in verse 6: “My people are destroyed for lack of knowledge, because you have rejected knowledge, I also will reject you from being My priest, since you have forgotten the law of your God, I also will forget your children.” If God is unchangeable (which is one of His many attributes), then He can do the same thing to us. We can be spiritually destroyed and reap the consequences without knowledge of God. We as Christians, as God’s people, need to have knowledge about God. Also, similar instruction is found in Malachi 2:7, “for the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the Lord of hosts.” In the local church, your pastor(s), deacons, elders, Sunday school teachers, or any other persons in leadership roles should help you in your personal study of the knowledge of God. This study is what we call theology. So first we see that the Bible teaches that study of theology is important.
Secondly, we should study theology because Jesus demonstrated that theology is important. Let us look at Matthew 16:13-16:
“Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, ‘Who do people say that the Son of Man is?’ And they said, ‘Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.’ He said to them, ‘But who do you say that I am?’ Simon Peter answered, ‘You are the Christ, the Son of the living God.’” (NASB)
What is pictured in this passage is that they are walking in a line and Jesus goes to each disciple individually and asks these questions. When it says that Jesus was asking the disciples, it has the action of beginning to ask and kept asking. Finally, after he got through all of the disciples, he got to Peter. And Peter said that Jesus was the long awaited Messiah. The point: Jesus wanted to know what people were saying about Him. By doing this, He was demonstrating that theology is important to Him. If we cannot answer this fundamental question right, then we cannot dive further into theology, for if we have an answer any different than Peter’s, anything else we say is as flawed as the “wisdom” of this world.
Thirdly, to be a disciple we need to study theology. Remember, if we cannot answer who Jesus is correctly, we cannot begin to go anywhere else in Scripture. To be a true disciple of Christ, we have to know what Christ says, does, and thinks. The only way we can figure this out is by reading our Bibles and by studying theology. We need theology to help us in our walk with God. We need theology to be better ambassadors for Him. The Christian life may start out with a “blind” and simple faith, but God does not want us to stay there. God wants you and I to grow in our faith. God wants us to learn more about Him, and as we do we will be growing disciples.
Last, the early church demonstrated that theology is important. The early church had to rely on sound theology to safeguard against the all-too-frequent heresies that came about. Many of the major heresies really started after the apostle John died. Soon after his death was when Gnosticism was on its rise. This heresy affected people’s understanding of the doctrine of Christ, the doctrine of God, and the doctrine of humanity. If you ever decide to research Gnosticism, you will see that its impact was so sever that we are still trying to recover from this heresy. On a similar note, you even have to be careful when studying the heresies! Make sure you have a very solid foundation on the Bible before you work through those. There were many other heresies that came about that compelled the early Church to rely completely on sound theology. And that demonstrates the need for studying it.
As I said in the introduction, if you study theology with the right motive, then it is a most glorious thing. Since we know why we should study theology, then we need to find out what the right motive is for studying theology. So what is this right motive? The answer to that is really the answer to why we do anything. We as Christians do everything to bring praise, honor, and glory to our sovereign King. That is always the end goal in everything that we do. Our motive for studying theology is no different. We study theology for God’s glory. If our motive is anything other than to learn more about our Creator, and to grow in our relationship with Him, then we are wrong and need to desperately repent. There are many who study theology so that they can answer all the questions, and be the smartest person in the room – quite plainly, that is wrong. They need to repent because it is clear that God is displeased with that. Truthfully, they would be better off not studying theology in the first place. So before starting to study theology, ask yourself why you are doing this. If the answer is not so that you can grow in order to glorify God, then wait until you can answer that way.
We had an interesting experience at church a few Sundays ago, and it’s caused me to do a little reflection of my own. We had a member to come before the church and openly confess their sin. I’ve never seen this done before in my 4 years of serving at this church. It was during the invitation time, where anyone is invited to come forward to pray, have prayer, join the church, or receive Christ as their Savior. Theologically speaking, our church understands that this is not the only time God is at work, but we recognize the importance of the invitation because it is a time to respond to what we’ve just heard preached from God’s word. This person came forward, convicted by the Spirit through the preaching of the word, and confessed openly before us what they had recently done. Now, for confidentiality reasons I cannot reveal any more than this. But what this individual did really had me thinking, Is openly confessing sin like this biblical? Is it biblical or even helpful to publicly repent the way they did?
From Scripture, I am familiar with the command to “confess your sins to one another and pray for one another, that you may be healed” (James 5:16a). But this verse seems to advocate for a type of confession that is more personal in nature – one that is more along the lines of “man-to-man” confession. In other words, the kind of confession James is talking about is confession of sin “to one another.” It supports more of a personal confession to possibly one or two people.
At the same time, I think there are times when public confession and repentance are necessary. I think it all depends on how serious the committed sin really is. Here’s the principle I think we should use when determining whether a sin should be confessed publicly before the church:
“But as for confession, I think the principle is that the extent of the confession should match the extent of the sin.” ¹
That’s John Piper quoted above. He was asked the question, “When should we confess sins publicly?” I believe that Piper is on target. If a sin committed is very great, the repentance and confession should also be very great. This is where public confession and repentance comes in.
Not all sins carry the same consequences. There’s a world of difference in the extent of sin, when for example, a leader in the church uses foul language or decides to commit adultery. To the Lord, the sins are equally as offensive; to others, the consequences vary. The consequences of a leader who curses the door upon which he stubbed his toe are far less than the consequences of a leader who lives in an adulterous relationship. You may recall that this exact thing happened with the famous evangelist Jimmy Swaggart.
So with that in mind, as I’ve studied and pondered this unique experience, I want to say first that it took a lot of courage to do what they did. It’s more courage than I can say that I have. And I think there are times and instances where it is helpful and biblical to publicly repent before the whole church, but other times I think that we should not. I think this particular occasion was very appropriate for public repentance – and I believe that it was biblical and helpful. The particular sin they confessed was one that is far-reaching and has terrible consequences – and I believe they did the right thing. The extent of their sin was very great, so they made sure their public confession and repentance was very great as well. And as an aside, they even demonstrated true restoration the next Sunday – the expected results of publicly repenting before the church. It was truly beautiful to witness firsthand.
If only the rest of us could have godly sorrow and repentance like they did over the sins in our lives. We need repentance and godly sorrow like they demonstrated for every sin in our lives – whether the consequences are great or small. I commend them for their courage and for not harboring sin in their lives, but confessing it openly before us. We’re all broken in different ways – God gives us grace to be restored, and we help each other along in the church. The church is a hospital for sinners – a place where we “Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2).
On this same Sunday, we had a special occasion at our church where we invited at least one friend to church with us. Lately, our church attendance has been down, and our pastor has challenged us to be more evangelistically-focused. Particularly in the area of inviting people to church. Now, clearly inviting people to church is not evangelism, nor is it a substitute for it. But inviting people to church is a practical component for faithful evangelism. It’s part of the way we build relationships with those we evangelize – and relationships are essential to discipleship.
We got on board with a program known as Invite Your One, directed and founded by Thom Rainer², the president and CEO of LifeWay Christian Resources. It’s a church-wide campaign that focuses on inviting at least one person to church with you on a designated Sunday. It’s a practical way to get church members to be more evangelistic and regularly share Christ with people, and invite them to worship at their church. Needless to say, our church was loaded that day – and all of the guests present were friends or relatives of those who invited them. What is truly praiseworthy is that many of the guests returned the following Sunday.
This experience was memorable and it confirmed a belief that I have deeply held for a number of years: building relationships with those we invite to church nearly guarantees they will come. I truly believe that if we will befriend people, saved or unsaved, the likelihood of their church attendance at our churches will increase greatly. People don’t stumble in to churches by random choice these days. In fact, it’s likely quite trustworthy to say that the reason a person goes to one church and not another is because they were invited and welcomed by a friend or relative. They know they will see you when they come – you are the bridge they’ll cross in order to come to your church. They won’t cross a bridge they don’t know.
Once again, this doesn’t replace evangelism – we should preach the gospel relationship or not. But people are more receptive to the gospel when they see it’s transforming power in the life of a friend or relative. And those same people are more receptive to invitations to church services when they are in the life of a friend or relative. So who will you befriend this week? Who is God laying on your heart to evangelize? Who is coming to church with you on Sunday?
“. . . Teaching you in public and from house to house” (Acts 20:20)
Let’s imagine for a moment that, since the birth of Christianity as recorded in the book of Acts, no one ever built a church building. Never. No one took into consideration that a large number of believers could meet in a large building for worship. But believers still need to meet for worship because it’s biblical . . . So where would they meet? The most convenient place would be in homes. That’s the next best thing to gathering for worship in a church building, isn’t it? Bible study and worship in your own home. Well, that’s exactly where the early church met for worship before there was ever one brick laid in construction of a church building (Acts 2:46; 20:20; Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Philemon 2).
Many churches are still following this model for “doing church” even today, and they should be because it is both biblical and strategic for reaching people for Jesus Christ with the gospel. First it is biblical. It is biblical because it is usually only a smaller version of our regular corporate worship gatherings at our own local church. The Bible commands and exhorts us to meet together with other believers (Psalm 150:1-6; Matt. 18:20; Heb. 10:25; 1 John 1:7). You cannot be a growing, thriving believer if you’re not attending and participating in a local church somewhere. So meeting in a home for worship and Bible study, or meeting in a community center or restaurant is only a condensed version of what you would normally do with more believers in a larger setting and building. Second it is strategic for reaching people for Christ. Most people today, especially today, have their preconceived assumptions about the church. With this in mind, people are far easier to reach with the gospel in your home or out in public, than they are in the church. When you think about it, that is actually essential to the way evangelism is supposed to be done. People will respond more positively to an invitation to your home than they will an invitation to a church they know nothing about. You can reach them with the gospel in your home, and then they are far more likely to attend your church and continue attending your church. We need to be reaching people with the gospel and bringing them into our churches in non-threatening ways. We’re not changing the message of the gospel, only the means through which we present it. We can have a bonfire at the house, a cookout, we can meet for lunch with a couple of friends, and the list goes on and on – there are several available options for meeting places, which makes it that much more strategic for reaching people for Christ.
So you want to start doing this. You want to get this thing going. You want to be biblical and you want to reach people for Christ through our own home and community. Well, there are at least three things essential to these “in-home” church groups. Three things that you need to keep in mind in order to start and sustain groups in your community or home:
1. Focus. You need a missions-focused church that is on board and ready to do smaller churches in homes. I believe we should excite our church members by sharing with them this model of doing church, and encouraging them to participate in and support it. If no one else in your church is concerned about outreach, you should be concerned about your church – they are destined to close their doors. Your entire church needs to be focused on reaching people with the gospel in this way. It might take some time to get members informed about this, and excited to participate, but your time will be well spent if you do so. This is something that should be consistently promoted in your local church. Both you and your church should have a continual focus on meeting in homes, so that members can participate and do the same thing you’re doing.
2. Training. You need people who are trained, at least in some way, to teach the Bible – leading those Bible studies, able to answer tough questions, able to lead others to Christ, and things of that nature. Someone in your church may have an earnest desire to be involved in small groups that meet in homes, but if they haven’t ever taught a Bible study, they need some type of training where they can learn how to do so. It doesn’t need to be formal Bible college training per se, but they need to know the basics because one day they will teach someone else to be a teacher of the word. You and your church should have people who are fully prepared.
3. Resources. Anytime something like this is done, you need resources. You need financial resources, literary resources, and a place to meet. Your home should be a place where you can meet for Bible studies. If it’s a one bedroom apartment, it’s probably not the best place to meet. Perhaps you can meet in your local park or in a restaurant or coffee shop. You also need literary resources: Bibles, Bible study booklets, books on the Bible, gospel tracts, etc. Those things will contribute to your overall outreach. Many people you will have in your home or meeting place do not have resources like this. All of this will require some type of financial support. Are you financially able to carry out a continuous small group Bible study? Are you financially able to have cookouts or snacks around the table when you meet for fellowship?
Those are a few things to keep in mind as you have “in-home” church groups. Is there anything else would you add?
We’ve been studying through Paul’s letter to Titus, looking at how we can have a healthy church. I don’t think there’s anyone out there who doesn’t want a healthy church—in fact, there was a survey conducted of the number one question the pastoral search committee asks its possible pastors. When they are interviewed, they are asked, “Can you grow our church?”¹
As Paul writes to Titus, his fellow worker, about church conduct and church order, we glean from this letter principles to have a healthy church—what the church should be doing and what it should look like. Specifically, we’ve been focusing on the first section, verses 1-4, looking at these verses under a microscopic lens, really. We have made it our aim to not miss a single detail of this paramount text of Scripture. We’ve been seeing from this passage principles for true ministry.
If we’re going to have a healthy church, this a crucial part of it—having a healthy ministry. We’ve been looking at several principles involved in having a successful, fruitful, effective, biblical ministry. Again, these principles are straight from Scripture, not a five-step program, or a book on Christian ministry—these principles are scriptural. They were the principles that God gave to Paul for his ministry, and they are the principles that God gives to us for ours. So far we have looked at two principles that God gives to us, and I want to take a moment to remind you of them:
1. Our Character. Out of verse 1, we read that Paul describes himself as an “servant of God, and an apostle of Jesus Christ.” We saw here that if we’re going to be effective in the ministry of our own local church—it begins with this: we must be servants of God like Paul and Jesus—submitting our wills completely and entirely to God. If we want health in our church, we must be servants of God. If we want health in our homes, we must be servants of God. If we want a healthy, bold witness to our world, we must be servants of God.
2. Our Purpose. We saw from v. 1b that Paul’s purpose in ministry was for people’s faith, and then the building up of that faith: “[an apostle] for the sake of the faith of God’s elect and their knowledge of the truth which accords with godliness.” This too is our purpose, to aim at men’s salvation first, then at their sanctification. To get the fish in the boat and then allow Jesus to do the cleaning. We saw that without knowing our purpose, we won’t know what to aim for in our ministries. If ministry is attempted without a clear, defined purpose in mind, it won’t be effective—and most of all, it will not be biblical because in order for it to be biblical and effective, we must follow and fulfill the purposes that God has given us for ministry.
Tonight we will look at the third principle that God gives to us for ministry: our hope (v. 2). Hope is quite interesting—it does something for us that nothing else in this world can do: Hope alters our perspective on reality by informing us about reality. Hope changes the way we see things by informing us about the way things really are.
Hope is something like what General Smith had in mind while he was being tortured. Many of you know the story. He was a great, never-say-die general who was taken captive by enemies and thrown into a deep pit with his soldiers. This pit was wide, deep, long, and filled with a huge pile of horse manure. As he dove into the manure pile, he cried to his men, “Follow me men! There has got to be a horse in here somewhere to take us out!”
Hope functions to change our perspective on things. When the impossible seems to be the only option, our hope in God is that “with God all things are possible” (Matt. 19:26). In this passage, we will see how important it is to have this perspective. In fact, we will see that our hope is the basis for our ministry, as it was Paul’s. It is what motivates us, it is what gives us the right perspective, and it is what gives us confidence that God is able to do what He promised. And the great part about this is that God has given us hope as a principle for our ministries to our workplace, our families, our church, our community, and our world.
And we absolutely need it—ministry is impossible without it. What we do in ministry is unthinkable, really. I know that sounds pessimistic, but think about it. We are pleading and begging dead sinners to receive life in Christ (Eph. 2:1-3). We are trying to get a dead person to take medicine that will give him life. We are trying to get sinners to go against their nature and trust Christ—it’s not natural. Think about all the people you know who aren’t saved. It is discouraging when our message is constantly rejected. We wonder about them, we weep for them. It’s an impossible task, but the unshakable, unwavering confidence and joy that we have is in the grandest truth in all the universe that God saves. We do not save, God saves. “Salvation belongs to the LORD” (Jonah 2:9), and we have confidence in this God who has the power to save according to His sovereign will. That’s the hope we have.
But let’s see deeper what this great hope is that God gives us for ministry. We’re going follow Paul’s order of describing it by seeing first the object of our hope, then the person of our hope (God), and finally the surety of our hope—God’s sovereign will. After this we will look at a few practical ways to put this principle into action.
“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, 2 in hope of eternal life, which God, who never lies, promised before the ages began 3 and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;
4 To Titus, my true child in a common faith:
Grace and peace from God the Father and Christ Jesus our Savior.”
Notice first the object of our hope: eternal life. Paul says first, “In hope of eternal life.” I think that it is imperative first to notice where this verse is. It really does make a difference. Paul names this principle after he talks about his purposes as an apostle.² Those purposes being, “[to bring about] the faith of God’s elect and their knowledge of the truth.” This means that as he carries out his tasks of ministry that is, aiming first at men’s salvation, then their sanctification, all the while — having this hope, never losing it, but always having it on his mind.
It’s also another thing that belongs to God’s elect. Remember what two things belong to God’s elect that Paul described in v. 1? They are those who possess “the faith,” and “the knowledge of the truth which accords with godliness,” and also here, “the hope of eternal life.”
So we can infer from these two truths to say that Paul is really describing the hope that he shared with God’s elect, as he was one of them. While he carries out his ministry with its hardships, difficulties, and victories, he set his mind on this hope. This was a confident expectation of eternal life that he had for himself and for those he ministered to. In fact, this hope was the reason behind everything he did, it was the motivation he had for his mission. It was his confident, future expectation of endless life that the believer will have as a gift from God through Christ Jesus. It was the “gift of God [that is] eternal life in Christ Jesus our Lord” (Rom. 6:23). He describes this hope in other places in Titus as his eager expectation:
“Waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ” (Titus 2:13).
“So that being justified by his grace we might become heirs according to the hope of eternal life” (Titus 3:7).
This hope functions in two ways for Paul: for himself, and those he ministers to. First I believe that this hope is what he looks forward to—that’s the way it’s expressed in the text. Second, I believe that his expected goal for those he ministered to was eternal life. He had hope for himself, and hope for those he ministered to.
1. Paul had this hope for himself. When ministry got tough, when people failed him, when people rejected him, he did not despair. Speaking of all the struggles of ministry, being “afflicted in every way,” “persecuted,” “struck down” (2 Cor. 4:8-9), he says in 2 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” (4:17).
Philippians 3:20 expresses Paul’s confident expectation of heaven perhaps more than any other text: “But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ.” He endured more suffering than any of us ever will (lashes, beatings, stonings, etc.). But Paul could sacrifice anything anytime because of this—he knew what awaited him. He could endure any persecution or suffering for ministering to people—he knew what awaited him. What about you? Are your sacrifices joyful because of this expectation of eternal life, or are they drudgery because you have nothing to look forward to? When you are rejected and persecuted for your faith, do you still have this joy? Does this joy determine your response to persecution, or does your sin nature determine your response?
2. Paul had this hope for those he ministered to. We read in Acts 18, that Paul was struggling to share the gospel in Corinth. He was having some great success, but immediately met opposition by some Jews. “they opposed and reviled him” (v. 6), and he likely wondered if he should spend any more time sharing Christ with them. In fact, he said, “From now on I will go to the Gentiles” (v. 6c). But we read a few verses that God said, “Do not be afraid, but go on speaking and do not be silent, for I am with you, and no one will attack you to harm you, for I have many in this city who are my people” (vv. 9-10). God promised Paul that there were still people who needed to be saved—people that God would save in His own time. God had people in that city who were His. Because of this we read that Paul didn’t leave, but stayed “a year and six months, teaching the word of God among them” (v. 11)
God’s sovereign election ensured Paul’s ministry—he continued to share the gospel because God promised him that He would bring about the salvation of souls in His own time. God had people everywhere in that city that He had chosen to save, and because He chose them, they would be saved. Paul was to simply continue his ministry and wait for God to do His work. So Paul also had this hope of eternal life for those he ministered to—he expected men to be receptive to the gospel because salvation belongs to the Lord, it is God’s work and He is sovereign over it, bringing it to fruition in His own time.
When I think of hope, I’m thinking of what the great Puritan Thomas Watson wrote about it. I believe he illustrates it well for us: “Hope is an active grace: it is called a lively hope. Hope is like the spring in the watch: it sets all the wheels of the soul in motion. Hope of a crop makes the farmer sow his seed; hope of a victory makes the soldier fight; and a true hope of glory makes a Christian vigorously pursue glory.”³
Praise the Lord! That’s what hope does for us: God promised eternal life for us, so no sacrifice we make for Him in ministry can be too great, and no persecution or rejection can be so great because we have eternity to look forward to. And another thing hope does for us is give us confidence for ministry to the unsaved, as it did Paul. We plant the seed of the gospel expecting salvation of souls, because God has sovereignly chosen to bring about the salvation of many souls. Our hope causes us to enter our areas of ministry to our families, our workplaces, schools, and communities because we expect people to be saved and respond to the gospel.
Do you have that expectation? Are your sacrifices measured by your confident expectation? That is, how often are your daily sacrifices for God determined by the truth that God will usher you into heaven one day? Do you expect people to be saved when you minister to them?
We’ve seen the object of our hope, which is eternal life. Notice second that the person of our hope is a trustworthy, faithful God. Paul is moving on to talking about God’s person and actions concerning eternal life to prove that our hope of eternal life is unshakable. See v. 2b, “which God, who never lies.” He is attempting to prove the validity of our hope because it rests in God’s character. Paul is giving a strong, reinforcing argument to support the validity of our hope of eternal life because it is based on and sustained by a trustworthy, faithful God. He’s pointing to God for proof that our hope of eternal life is true and trustworthy.
Saying that God never lies echoes the Old Testament; this great truth that God never lies has its roots in the OT:
“God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?” (Num. 23:19)
“And also the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret.” (1 Sam. 15:29)
But talking about God this way is also in stark contrast to the culture that Titus ministered in. They were known as a lying culture. Crete was a small island, about the size of Western Kentucky, and the name Crete comes from the phrase: “to play the Cretan,” which in other words meant, “to lie.” So this was a place named because of the prevalence of lying in their culture.4 But notice also in v. 12 of this chapter, Paul says, “One of the Cretans, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” Even their religious leaders were proud to admit that everyone on the island was a liar, and they were always that way. We live in a culture just like this don’t we?
Falsehood is all around us. A statistic I read said that 60% of people can’t go ten minutes without lying. 40% of people lie on their resumes, 69% of people lie to their spouses, and without surprise 90% of people lie when dating online.5 Lying is a weakness, and when we discover we’ve been lied to, we feel like we can’t trust that person anymore. We trusted their character enough to believe anything they said. But we don’t have to worry about that with God. When He promises eternal life, He is 100% truthful. He doesn’t lie to us about anything, and He never has to live with the guilt of lying—He never lies; not in the past, not now, and never in the future. He is completely trustworthy. The point that Paul is making here is that our hope is based on God’s trustworthy nature. Our hope is unshakable because it rests in an unchanging, trustworthy, faithful God. Let me tell you a few things this truth about God should do for us: This should encourage us—we’re telling people the truth when we share Christ. This should give us confidence in our hope—it’s a sure thing. This should give us strength and security and rest—our hope rests not on ourselves, not on our good works, not how good we can be, it doesn’t rest on anything but God’s unchanging, immutable, loving, trustworthy, faithful nature. Even when we fail to do our ministry: He cannot fail us: “If we are faithless, he remains faithful—for he cannot deny himself” (2 Tim. 2:13).
God cannot lie because it is against His nature. It is something He cannot do. It doesn’t go against saying that “God can do anything,” or “God is all-powerful.” Some question if we truly believe that God can do anything, if we affirm that He cannot lie. Thomas Aquinas and Anslem, some ancient church theologians argued that God cannot sin or lie because it is a weakness, not a power. God cannot lie because lying isn’t a power—it’s a weakness.6 Paul’s point is that we can have this hope for ourselves and this hope for those we minister to because it is based on God’s trustworthy character. So when we minister this hope of eternal life to people, we can know that we are telling them the truth, we can know that when God promised to bless our gospel sharing efforts, He meant it. If God never lies He is deserving of our full trust—that is great encouragement for ministry. If you trust God during your ministry efforts, you won’t be discouraged when your efforts aren’t enough.
We’ve seen the object of our hope, eternal life, and the person of our hope: an unlying, trustworthy God. Notice third that the surety of our hope is God’s sovereign will. See in this verse finally that Paul describes God’s action concerning the hope of eternal life. What did God do about it? How is it possible? Because “God, who never lies, promised it before the ages began” (v. 2c).
We see here two things: God’s action concerning our eternal life, and the time when those actions took place. That is, eternal life doesn’t come to us abstract, it comes to us graciously through what God has done, and at a cost. We see here that God did something about eternal life, and we see the time when He did something about it. And like our last point, Paul is attempting to build confidence and surety about our hope of eternal life because of God’s trustworthy character first, and second (here) because of God’s action concerning it.
First we see that God promised it. Anytime one makes a promise, it is a personal declaration made to another person that certain conditions will be met. When I asked my fiancée to marry me, it was a promise I was making to her that we would get married. Our relationship is grounded in that promise—we look forward to enjoying union together; all because we promised each other that we would be life partners.
Promises are central to the way God relates to us as well. He has made us so many promises—in fact, the Scriptures function like a promise book God gave to us. But there’s a special promise He made to His people. The promise that He made was that He would save them and be in a relationship with them. It is a covenant God made “before the ages began,” before we were ever born—and not because of anything good in us or foreseen in us, but because of His mercy and free grace. He promised eternal life to His people long ago, in eternity past, “before the foundations of the earth” (Eph. 1:4). This is a hard truth to understand, and theology calls it election.
This is a hard truth to understand, but if we believe that God saves, we must believe it—for He saves according to His plan and will, not ours. This means that our work will always be fruitful—it doesn’t mean that everyone will be saved when they hear our message, but it does mean that we have confidence that God’s word will not return back to Him void (Isaiah 55:11).
Christian conversion takes place because of God’s promise and election. Recall your conversion. Did you plan for that to happen? Did you know and plan to walk up the aisle? Did you know the details of your conversion before it happened? No, because you didn’t plan it. But God did. That’s the beauty of election and God promising eternal life. He is the One who planned it, and He is the one who will finish it and usher us into eternity with Him.
We believe because we were chosen: “For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction” (1 Thess. 1:4-5a). Here Paul says that we can confidently be sure that God has chosen us because the gospel has come to us and transformed our lives. And when it comes to our ministry, there are people all around us who might be days away from that moment; weeks away; years away; decades away; but God is using our ministering efforts right now to lead them to that moment, just like He did us. Just like His plan of salvation is His plan in His own time, He has also chosen to use us as His tools to reach people—no other way will they be saved without the preaching of our gospel.
Do you have confidence in God’s promise of eternal life like Paul did in Acts 18? Do you rest in God’s sovereign plan of salvation?
We have seen what this principle is, but it is no good to us if we don’t know how to use it. So how can we have this hope of eternal life? How can we develop this kind of perspective for our ministries to our workplace, family, church, community, and world? I offer a few practical suggestions:
1. First, make sure you’re saved. I think this is self-explanatory. You have to have Christ as your Savior and Lord to look forward to eternal life and have this hope, and to share it with the unsaved.
2. Ponder often the truth of eternal life. Read about it in the Scriptures. As Paul says, “Set your minds on things that are above, not on things that are on earth” (Col. 3:2). With this principle and great truth in mind, there is no sacrifice too great that we can make if we know that heaven is our home. There is also no persecution or rejection so great that can remove the place Jesus is preparing for us in eternity. Think about this hope at work, at the home, by your bedside. Let it permeate your being.
3. Examine your motive for Christian service. Do you minister to those around you because you are expecting them to be saved? I think we should expect more people to be saved. God is graciously at work in the lives of people everywhere, there are people on your path that God is just waiting for you to share the gospel with them. Our motive and reason for Christian service should be yes, God’s wonderful grace. But here, Paul says that his reason for ministry was this hope of eternal life—that’s one of the greatest expressions of God’s grace. So our motivation for Christian ministry should be joy and gladness in response to God graciously promising us an eternity with Him.
4. Expect people to be saved. Not everyone will believe our message, but God has promised to bless our gospel sharing efforts. If you never expect anyone to be saved, it will damage your gospel sharing efforts. Think of the farmer who doesn’t expect a crop to grow. Will he water the seed? Will he ensure it has the right amount of sunlight? No, and indeed he will not plant it at all. Neither will you share the gospel with someone you expect to reject it and discard it into the garbage. When you share the gospel, expect people to be saved.
Marriage is among the most weighty, yet heart-warming teachings in the Bible. Many people do not perceive it to be this way, but marriage presents theological truths in ways that nothing else can. And despite the attempts in our culture today to redefine marriage, God has established the standards for marriage, with its many purposes. From these purposes, it can be easily seen that any attempt to redefine marriage by any other standard will fail and cannot legitimately be called marriage. Since God created and ordained marriage, we are not the determiners of what is right and wrong in marriage—God is. So then, among these purposes for marriage revealed in the Scriptures are:
One of the most important purposes for marriage is procreation, that is, populating the earth. God says in Genesis 1:28, “And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth . . .” Necessary for populating the earth is a man’s seed and a woman’s womb. This is because God created man and woman to complement each other in every way, and through sexual intercourse, children are borne to men and women (Psalm 127:3-5). This is one of the foundational purposes of marriage.
When God finished His creation work, the author of Genesis says, “And God saw everything that he had made, and behold, it was very good” (Gen. 1:31a). Something interesting happens when God takes Adam and puts him in the garden to “work and keep it” (2:15). We read, “Then the LORD God said, “It is not good that the man should be alone; I will make him a helper fit for him” (v. 16). Notice that God saw that it was not good for man to be alone. So God made Eve from Adam’s rib and Adam liked what he saw! Adam said, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man” (v. 23). Then, the author states that the very existence of man and woman mandates marriage: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (v. 24). So one of the purposes for marriage is companionship. God created man to be in companionship with woman. This is another way they complement each other. God’s purpose in marriage is lifelong companionship—being in union with another human who shares your cares and burdens, laughs and tears.
A third purpose for marriage is family. Many people do not take this into consideration, but family is God’s idea. Malachi 2:15 demonstrates this purpose, perhaps better than any other passage of Scripture. Malachi says, “Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring” (2:15a). One purpose of marriage is to create a stable home in which children can grow and thrive. Marriage should create an environment where a child can be taught, loved, disciplined, and grow in the faith. If family were not God’s plan, the church would lose its relevance and would likely not exist, for it is “the family of faith” (Gal. 6:10).
A fourth purpose for marriage is for sexual purity. In our world today, as in Bible times, sexual temptation runs rampant. The Bible says that the ultimate cure for sexual immorality is marriage: “But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband” (1 Cor. 7:2, emphasis mine). There are temptations all around us, and because of this (not being the only reason) men should seek wives, and women should seek husbands. Our sexual desires should be fulfilled by our spouse. This is because sex within the bounds of marriage is honorable and right in the Lord’s sight: “Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous” (Heb. 13:4).
This is the grandest purpose of marriage. This is where the Bible’s teaching on marriage is at it’s highest peak. According to the Bible, the purpose of marriage is to represent Christ’s unbreakable, covenant love for His church, the Bride of Christ. Paul says in Ephesians, “Husbands, love your wives, as Christ loved the church and gave himself up for her” (5:25). This statement is doubly informative. First, it tells us how husbands should love their wives. They should love their wives like Christ loved the church. Second, it tells us how Christ loved the church. Here, marital love informs Christ’s covenant love, and Christ’s covenant love informs marital love. That is, the way a husband loves his wife is how Christ loves the church, and the way Christ loves the church is how husbands should love their wives. This tells us that, just as a husband has an exclusive, unbreakable love for His wife, so Christ has an exclusive, unchanging, unbreakable love for His church. And this theological truth only works with a Bride and Groom (Rev. 19:7-8). Anything that seeks to redefine that standard for marriage is shattering the greatest picture of all: God’s own love for us in the gospel. That’s why marriage cannot be redefined.
Those are the fundamental purposes for marriage as revealed in the Scriptures. No legal document or equality-rally can thwart God’s purposes for His divine ordinance. He alone has authority to say what is right and wrong in marriage. We see from these what we should pursue in our own marriages, and if we are engaged, what we should prepare for.
The following message was delivered at Ohio Valley Baptist Church on the 28th DAY OF January 2014:
There are certain consequences to becoming a believer. One of those consequences is that you become a part of the universal church of God. This is something that happens inevitably—you cannot prevent it from happening. You cannot become a believer and be alone in your walk with God. You cannot have a relationship with God and then sever your relationship with other believers. The Christian life, then, consists of two dimensions—horizontal and vertical.
1) The Christian’s life is vertical because of God.
2) The Christian’s life is horizontal because of God’s people.
These two dimensions interact with each other, and in fact, define each other. Every move you make towards God will affect other believers. Every move you make away from God will affect other believers. You can’t even budge without creating a butterfly effect on the church.
“19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.”
In the first verse, Paul says, “So then,” meaning he is getting ready to tell his Gentile readers about the results/implications of Christ’s reconciling work (2:14-18). As a result of Christ’s reconciling work on the cross, so then this is what happens: “you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God” (v. 19). Paul’s Gentile readers had been strangers and aliens in relation to God’s people: “. . at one time you Gentiles in the flesh . . . were . . . alienated from the commonwealth of Israel and strangers to the covenants of promise” (vv. 11-12). But now, their position has changed dramatically. They have a privileged place in God’s new community.
They are no longer strangers and aliens. Now there are some of you out there who are Sci-Fi fanatics, and when you read this you immediately said, “Oh ho! Aliens do exist!” Now even though cosmic aliens do not exist, maybe understanding why we call those green guys aliens in the first place will aid our understanding of what Paul means here. Aliens are those outside earth, according to those with superstitions. And the term is used often times to describe those who come into the United States from an unknown country—illegal aliens. Interestingly enough, the Greek term for aliens here is paroikos, meaning “foreigners.”
For the case of these Gentiles, they were strangers and aliens because they were separate from Israel and her God. But because of Christ’s work on the cross by dying for both of them, these Gentiles would not be transformed into a Jew, and those Jews would not be transformed into Gentiles, but these sinners are transformed into a new being—which makes a new community—the church. What’s more is this: they are not even second-class in this new community, but they are now “fellow citizens with the saints.” That is, with all believers. And even more they are “members of the household of God.”
Here’s the way the logic works: You are not what you once were; you are so much more. You are no longer something, but you are now something else. Paul in this chapter has always coupled those two ideas together. He doesn’t ever tell us what we were without telling us what we are now. And he never tells us what we are now without telling us what we were. Throughout this chapter we see this pattern:
1) In Ephesians 2:1-5, “And you were dead in the trespasses and sins. . . [But because of God’s great love, He gave us new life and] made us alive together with Christ.”
2) In Ephesians 2:12-13, “You were . . . alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”
3) Also in Ephesians 2:14-18, you were two separate peoples (Jew and Gentile) but now through Christ’s death, he has “[reconciled] us both to God in one body through the cross, thereby killing the hostility” (v. 16).
4) And here: “You were foreigners to God’s people, but now you are fellow citizens with the saints and members of the household of God” (v. 19).
From this verse (and the theme taught in this chapter), we draw out one of the beautiful mysteries of the Christian life—we are not what we once were, but we are so much more. In salvation, God doesn’t just make you good. God doesn’t just make you a better person. God doesn’t even just do a few touch ups. He completely replaces what you were—He transforms you, then piles more on top of that. But as Paul teaches here, it is more than that. With that transformation, a baptizing happens that is unavoidable—you may have not wanted it to happen, but it is inescapable. You may have not even been taken through the baptistery yet, but this baptism happens at conversion: “For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit” (1 Cor. 12:13). You do not become a new person and remain as an individual—as a “lone-ranger” Christian, but you indeed are now “citizens in God’s heavenly kingdom, and children in His household.
Throughout our lives, let’s face it: We have all felt times when we didn’t belong. We felt unaccepted and inferior. At some point in our lives, we just develop some drive to identify with somebody, some group, or some important cause—even if it is only a sports team. I remember when I was in high school, we would sit in the gym before breakfast—and you could best see the different groups during that particular time. Everyone wanted a place to belong—you had your “All A Students” sitting together with their top dollar clothes. You had your tough guy group who would boast about how much they lift in the gym. You have your gothics, listening to their blaring heavy metal with headphones and wearing dark clothes. And you had your gossip girls. Boy they were a lot of fun to hear in the morning: “Oh no she didn’t girl!” or “I know she was not looking at me!”
But that drive for a sense of belonging is enormous. Why? Because when we identify ourselves with a group, it makes us feel important. Like we are a part of something important. Our text tonight tells us that we do belong. And nobody, and I mean nobody, should feel like an outsider in the church. Like they don’t belong. The people need to know that they do belong. We belong with God’s family. We live in God’s household as members of His family—yet at the same time, we as a body are a house in which God lives and dwells (v. 22). Everyone in this house are family with us.
The church as a family of faith should have the feel of family. What do families do? They care for each other, they are committed to each other, they confront each other, and they sustain each other. “As believers in Christ, we are incomplete without the rest of his body—the church. And the church is incomplete without us. We need others, and others need us” (Craig Groeschel, The Christian Atheist). A sense of family should shape everything about our church life. A sense of family should shape our worship. Worship should not be like a production we watch; rather it should be like a family experience—because that is what it is. The people of God in the worship of God for the glory of God.
We shouldn’t be embarrassed to let loose in our worship. In the Old Testament, we read that David’s first wife, Michal, despised him because he was “leaping and dancing before the LORD” (2 Samuel 6:16). She was embarrassed because of his bold expression. They were married and she was embarrassed about his expression of worship—we are brothers and sisters in Christ, so how much more should we feel comfortable expressing our true selves in worship? I don’t know about you, but I am comfortable around my family. I can do anything around them. Laugh and cry. And we shouldn’t feel closed in when we worship God together, we are worshiping Him as a family—and a worldwide family too. There are secret churches who are meeting underground right now, who are worshipping the Lord in another language and tribe. So don’t feel embarrassed to let loose when you praise your Lord. Still, our worship should be orderly and well done because even the angels are observing our worship (1 Cor. 4:9). But we should be comfortable together.
If because of Christ’s reconciling work, strangers and aliens are made into citizens with the saints and members of the household of God, then how is that household sustained? It is “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone” (v. 20). Paul has been painting an image for his Gentile readers. First of a people—“citizens” and “members of God’s household.” Now here, as being built on a foundation. As logic would follow, this ‘household’ would need to be built on some type of foundation.
What does that foundation consist of? “The apostles and prophets, Christ Jesus himself being the cornerstone.” There is some debate about what “apostles and prophets” means here. But Paul doesn’t mean here Old Testament prophets. He is talking about those who have received God’s revelation of Christ. Old Testament prophets prophesied about the coming Messiah, but He wasn’t revealed to them personally—like the apostles and prophets who walked with Jesus. “When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit” (Eph. 3:4-5). The prophets of the New Testament were very similar to the apostles. But the point Paul is making here is this: You Gentiles are built on the right foundation. You are built on the foundation of God’s revelation. God’s revealing to them of the mysteries of Christ is the source of their foundation.
When you are constructing a building, you usually start with the foundation. But as you know, it’s not good enough to just have any old foundation—you have to have the right foundation. You can’t build a brick house on some weak, thin timbers. And the church of God is built on the right foundation—the Word of the living God. Paul was referring here to the revelation that was given to these apostles and prophets—and we have that completed revelation, consisting of 66 books right here in our hands: the Bible.
You see, the only way we could ever know God is if He made Himself known—and He did. He would have to do it that way. There is no other way we could figure Him out. There are two ways in which God reveals Himself to the world:
1) Generally. Creation—it tells us that God is, but it doesn’t tell us anything about His Triunity, or compassion, etc. (Psalm 19:1-6; Romans 1:19-20)
2) Specially. God has also revealed Himself in a personal way—through the Bible. Also through Jesus, as Jesus is the living embodiment of the Word (John 1:1). But if it weren’t for the Bible, we wouldn’t have the accounts of the gospels to tell us about Jesus.
The church is built on the foundation of the Word of God. It is where we go for instruction, it is where we go for training, it is where we go for rebuke, it is where we go for guidance (2 Tim. 3:16). Equally important, is obeying that Word of God as we read it. If the church doesn’t embrace the Word of God and obedience to that Word of God as its foundation, then that church will crumble faster than a stale cookie. Jesus talks about how important it is to hear His words, but to do them too: “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it” (Matt. 7:24-27).
In the latter part of this verse, Paul also assures his Gentile readers that the foundation is held together by Christ because He is the cornerstone. Isaiah 28:16 reads, “therefore thus says the Lord God, “Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘Whoever believes will not be in haste.’” This reflected current building practice in which the laying of the cornerstone marked the beginning of the foundation. But not only the beginning of the foundation. Here, Paul doesn’t just say, “You are built on the foundation of the apostles and prophets, and Christ Jesus being the cornerstone.” It’s interesting that Paul says it this way instead: “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.” Paul not including ‘and’ right here indicates that it’s obvious that this foundation and this community would crumble to pieces if it weren’t for Christ being the cornerstone that holds all of it together. That’s what “cornerstone” means in the Greek here: akrogonianios. It holds together.
Christ holds the church together. Some communities can exist for a variety of reasons, but the Christian church community exists because of Christ and His work and purposes. What distinguishes Christianity apart from other religions is that it is centered on the death, resurrection, and teachings of Jesus. Centered on the only man in any religion who ever claimed to be God. So everything we do in church life—our rituals and traditions—are to draw attention to Jesus Christ. We observe the Lord’s Supper to exalt Jesus. We baptize to exalt Jesus. We tithe to exalt Jesus. Let’s make sure that everything we do in our church life is done in a way that draws attention to God’s mighty Christ. If it’s not done to exalt Christ, it will not last. It will waste away with this perishing earth—“Only one life twill soon be past; only what’s done for Christ will last.”
The components of this image Paul is painting that we have now: 1) People and a household consisting of those people (v. 19). 2) A foundation, with a cornerstone holding it together (v. 20). 3) And now a structure, as v. 21 reads, “in whom the whole structure, being joined together, grows into a holy temple in the Lord.” Paul is telling his Gentile readers here that through Christ, when all of these elements are “being joined together,” it grows into a holy temple in the Lord. You see, Paul doesn’t say that it “has been joined together,” or “when it was joined together.” But when it is joined together, it grows.
Paul doesn’t just mean here when the living stones (the people) are joined together that it grows—He has already dealt with how Jew and Gentile were reconciled/joined together through Christ’s reconciling death (Eph. 2:14-18). Why would he need to restate that? He means that when there is union of all of these elements, it grows. What’s more, Paul says it “grows.” Not “has grown,” or “when it was grown.” This means that this new community is always growing—it is a continuing process. Paul uses the same language later in this letter: “5 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 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” (Eph. 4:15, 16).
When you are working on a building project of some kind and you have all the components—the concrete for foundation, the plywood and studs for the walls, the insulation, and the roof material, etc. A building is not completed if all of those components just sit there without being joined together. And when all of these elements are joined together in union, where the people of God realize that they belong to the household of God, and build their lives on the revelation of God, and center their lives on the Son of God, then there will be growth—no doubt.
The church grows in two main ways—in faith and in number. There needs to balance between the both of them—but this growth will not always happen right in front of your eyes. God often times works “behind the scenes.” Probably because when we finally see what God has been up to, we are weak at the knees with humbleness and adoration. But still, God calls us to be obedient to Him even when we are not sure of the results or we cannot see the result.
Paul has built up tension to reveal this climax. It’s like the high-point of the energy for this text. You are no longer strangers and aliens but you are fellow citizens with the saints and members of the household of God. Alright that’s awesome. I’m now who I once was but I am a member of the kindred of God. You are built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone. Okay we’re getting closer here. The energy is increasing—so not only am I not what I once was, but I am built on a firm foundation—the right foundation and it is held together by Christ. In whom the whole structure, being joined together, grows into a holy temple in the Lord. We’ve almost made it to the top and Paul crowns this chapter: “In him you also are being built together into a dwelling place for God by the Spirit” (v. 22). Paul tops off this chapter by telling his readers they are being built into this place where God lives by His Spirit. The Greek term for “dwelling place” means habitation. Dwelling place here means the same thing as “holy temple in the Lord” (v. 21).
What is ironic about this passage of Scripture is this: The imagery Paul has been using here, pertains to constructing a physical building with all of its components—but what Paul is saying is just the opposite—the church is not a building. It’s not a brick temple. It’s not pews, walls, and lights—it’s the people of God where God dwells by His Spirit.
I was in an Agriculture class one day in high school, and I was talking with one of the substitute teachers about the Christian faith. We soon got on a discussion about church. And I’ll never forget what she said: “I don’t believe in organized religion. That’s why I don’t go to church.” I thought, ‘Lady, the church is an organism!” And that organism has needs, desires, and that organism has pains and sufferings—but that organism is made up of the body of Christ—the people of God.
Don’t you know somebody like that? Don’t you know that there are people who refuse to come to church because they lack an understanding that the church is the people of God? Let’s show them who we belong to. Let’s show them that we are indeed the “dwelling place for God by His Spirit.”
Let us heed to the Word of God to us tonight. If we are hearers of the Word and not doers—“For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like” (James 1:23-24). Let no one be deceived, take this Word from God and obey it.