JUDE SURVEY
Contending for the Faith

Philippe R. Sterling
 
We must cultivate holiness in opposition to ungodly false teachers and seek to rescue those who fall prey to them.
 
Introductory Matters
 
Jude is a half-brother of Jesus who modestly calls himself a servant of Christ.  He writes at a time when false teachers had penetrated the church.  He urges believers to contend for the faith.
 
Literary Structure and Content
 
I.   Salutation: Jude, a bondservant of Christ and brother of James, writes to those who are the called, beloved in
     God the Father, and kept for Jesus Christ, invoking the multiplication of mercy, peace and love to them (1-2). 

II.  Purpose of the Letter: We must contend for the faith in the light of the infiltration of false teachers (3-4). 

     A.  Intended Message: Jude intended to write about our common faith (3a). 

     B.  Necessary Message: Jude wrote instead to urge us to contend for the faith because of the infiltration of
          false teachers who are ungodly, pervert grace, and deny Christ (3b-4). 

III. Indictment: The infiltrating false teachers are corrupt sinners and apostates against whom we should take
     defensive measures (5-23). 

     A.  The infiltrating false teachers are corrupt sinners who follow the example of ancient sinners (5-10). 

          1.  God has judged corrupt sinners in the past (5-7). 

               a.  God judged His people Israel for unbelief (5).
               b.  God judged angels for presumption (6).
               c.  God judged Sodom and Gomorrah for gross immorality (7). 

          2.  The actions of the infiltrating false teachers expose them as sinners of similar character and conduct (8-10). 

               a.  They defile the flesh (8a).
               b.  They reject authority (8b).
               c.  They revile angels (8c-10). 

     B.  We must take defensive measures against the infiltrating false teachers (11-23). 

          1.  Summary Description: The infiltrating false teachers are like Cain, Balaam, and Korah (11). 

               a.  They go the way of Cain whose trouble began with the offering of an unacceptable sacrifice which
                    led to murder.
               b.  They run into the error of Balaam who perverted his office for gain which led to immorality.
               c.  They will perish like Korah who led a rebellion against God’s constituted authority. 

          2.  Their Corrupt Worship: We must view the unbelieving selfish worship of the infiltrating false teachers in light
               of their coming judgment (12-15). 

The words “These are . . .” introduce three successive sections which describe these false teachers and how to guard against them (12, 16, 19).  The three sections fill out how they are like Cain, Balaam, and Korah.
 
               a.  Description: Illustrations from the church assembly, sky, land, and sea picture the false worship of
                    the infiltrators (12-13). 

                    1)  “These are” stains that mar the fellowship of the Lord’s Supper as they care only for themselves.
                    2)  They are like waterless clouds carried by winds — they are driven by their lusts and unable to
                         provide blessing or refreshment.
                    3)  They are like autumn trees at harvest time that yield no fruit, are doubly dead — spiritually dead
                         and doomed to an eternal second death, having been uprooted — having no moral or
                         spiritual grounding.
                    4)  They are like wild waves that are restless and foam up their shameless deeds.
                    5)  They are like a comet streaking across the sky and disappearing in the black darkness forever. 

               b.  Defense: We are to be aware of the vision God gave Enoch concerning the judgment of all
                    such ungodliness at the coming of the Lord (14-15). 

This was a prophecy handed down in Jewish tradition.  Jesus may have affirmed the validity of this account in the Enoch traditions to His half-brother Jude.
 

          3.  Their Corrupt Words: We must view these faulting, flattering false teachers in light of the
               apostles’ forewarnings (16-18). 

               a.  Description: These (“These are . . .”) infiltrating false teachers fault and flatter to fulfill their lusts and
                    gain an advantage (16). 

               b.  Defense: But we (“But you . . .”) ought to remember the forewarnings of the apostles concerning
                    such mockers who follow their ungodly lusts (17). 

          4,  Their Divisive Ways: We must counter the divisiveness of these worldly minded unspiritual false teachers
               by keeping ourselves in the love of God and seeking to rescue those who fall prey to them (19-23). 

               a.  Description: These (“These are . . .”) divisive false teachers are worldly-minded and unspiritual (19). 

               b.  Defense: But we (“But you . . .”) must keep ourselves in the love of God and seek to rescue those who
                    fall prey to them (20-23). 

                    1)  Concerning Ourselves: Keep in the love of God (20-21). 

                         a)  Building: We keep in the love of God by developing a mature understanding of doctrine.
                         b)  Praying: We keep in the love of God by maintaining a vital relationship with God in prayer.
                         c)  Waiting: We keep in the love of God by looking to the coming of Christ. 

                    2)  Concerning Others: Rescue those who fall prey (22-23). 

                         a)  The Doubting: Minister to the doubting with compassion.
                         b)  The Deceived: Minister to the deceived with compulsion.
                         c)  The Defiled: Minister to the defiled with caution. 

IV.  Doxology: God is gloriously sufficient to sustain a life of holiness (24-25). 
​
Christ is able to give us spiritual victory through this life until He presents us blameless before His Father to God’s eternal glory.  Amen.
 
Theological Reflection and Application
 
God will judge those who live in an ungodly manner and teach others to do so.  Believers are to keep in the love of God and rescue those who fall prey to ungodly false teachers.  God is able to keep believers from stumbling to stand blameless before Him.

THIRD JOHN SURVEY
Supporting Workers of the Truth
 
Those who walk in the truth welcome and support workers of the truth.
 
Introductory Matters
 
2 and 3 John both state that they are written by “the elder.”  The style and vocabulary of 3 John is similar to that of 1 and 2 John.  This makes the apostle John the likely author of 3 John.  The letter is addressed to Gaius and concerns the matter of offering hospitality and support to traveling Christian workers.
 
Literary Structure and Content
 
I.   Opening Statement: The elder greets Gaius affectionately and prays that he would be in as good a
     physical condition as he is spiritually (1-2). 

     A.  The elder conveyed a spiritual fatherly affection for Gaius (1, cf. 4). 

     B.  The elder conveyed a spiritual and physical concern for Gaius (2). 

II.  Commendation: The elder commends Gaius for his walk in the truth and his welcome and support of workers of
     the truth (3-3-8). 

     A.  The elder greatly rejoiced at reports of Gaius’s walk in the truth (3-4). 

     B.  The elder commends Gaius for his welcome and support of workers of the truth (5-8). 

III. Condemnation: The elder condemns Diotrephes for his improper treatment of workers of the truth (9-10). 

     A.  The elder had written a letter to the church recommending the support of workers of the truth which
          the domineering Diotrephes rejected (9). 

     B.  The elder hopes to come and call attention to the deeds of Diotrephes which include his unjust accusations,
          his refusal to receive the brethren, and his driving out of the church those who disagreed with him (10). 

IV. Recommendation: The elder recommends the support of Demetrius (11-12). 

     A.  The elder encourages the imitation of what is good which reflects that one is in harmony with God (11). 

     B.  Demetrius had a good reputation and this letter serves as a letter of recommendation for him — he may
          have been the bearer of this letter and a traveling worker of the truth (12). 

V.  Closing Statement: The elder hopes to make a personal visit soon to share much more, gives a blessing of
     peace, conveys the greetings of the friends, and recommends the greeting of the friends by name (13-15). 

Theological Reflection and Application
 
The church and its members have a responsibility to be fellow workers with the truth.  This means practicing hospitality and when possible to support those who go out for the sake of the Name, that is Jesus.  We are to encourage those who act faithfully and call out those who are self-seeking and domineering.

SECOND JOHN SURVEY
Fellowship in the Truth
 
Churches and their members must walk in the truth and watch out for falsehood.
 
Introductory Matters
 
The author identifies himself simply as “the elder.”  Several Christian writers of the second and third century ascribe the letter to the apostle John.  Similarities in vocabulary to 1 John supports his authorship.  He would likely have written the letter later in life, perhaps around 90 AD.
 
Literary Structure and Content
 
I.   Opening Statement: The apostle John writes a personal letter to a church and its members whom he loves in
     truth, with others who know the truth, for the sake of the truth; and extends a benediction of grace, mercy,
     and peace from both the Father and His Son which come in truth and love (1-3). 

John addresses the letter to “the chosen lady and her children.”  This is a metaphorical way of saying “the church and its members.”  There is an emphasis on “truth” in John’s greeting.  He refers to “truth” four times in the greeting.  We are to believe the truth.  We are to walk in the truth.  We are to keep to the truth.
 
II.  Walking in the Truth: We walk in the truth by loving each other and living according to God’s commandments (4-6). 

     A.  Churches who walk in the truth bring joy to those who lead (4). 

     B.  We walk in the truth by loving each other according to God’s commandment (5). 

     C.  Living according to God’s commandment is love (6). 

III. Watching out for Falsehood: We watch out for falsehood by holding on to apostolic teaching, by abiding in
     the teaching of Christ, and by rejecting false teachers (7-11). 

     A.  There are many deceivers in the world who reject the incarnation of Christ in keeping with the spirit of
          antichrist (7). 

     B.  We are watch out for ourselves that we do not wander from apostolic teaching, that we may receive a
          full reward (8). 

The truth guards us from falsehood.  Deceivers seek to draw us away from the truth.  Keeping to the truth insures a full reward.  Do not leave the truth.  Do not add to the truth.
 
     C.  We are to abide in the teaching of Christ (9). 

     D.  We are to reject false teachers and not even affirm them with a greeting (10-11). 

IV. Closing Statement: The apostle John has much more to write but desires the joy of coming and speaking in
     person; and extends the greetings of the church from which he is writing (12-13). 
​
Theological Reflection and Application
 
Local churches and the believers in them are to know the truth and live the truth.  There are those who will seek to lead churches and believers away from the truth.  We are to protect the church against those who distort the truth by not welcoming them into fellowship.  The truth specifically centers on the person, teaching and sacrifice of Christ.
 

FIRST JOHN SURVEY
Fellowship in God’s Light, Love, Life

Philippe R. Sterling
 
Enjoy fellowship with God by abiding in His light, love, and life, in accordance with apostolic teaching.
 
Introductory Matters
 
Church tradition ascribes the letter to the apostle John who writes from Ephesus towards the end of his life.  The letter may have been a circular letter sent to the seven churches cited in Revelation.
 
Literary Structure and Content
 
First John is organized around three ideas about God.  God is light.  God is love.  God is life.  There are three corresponding applications for God’s children.  Walk in the light.  Live in love.  Express spiritual life.  Each idea about God grows out of the others and returns to encompass and apply the others.  Love, life and light belong together and cannot be separated.  The ideas about God and the applications for God’s children focus on fellowship with God.  1 John 1:1-4 introduces that focus.
 
I.   An Invitation to Fellowship: The apostle John invites all who have believed in Christ for eternal life to abide in
     the apostolic teaching of which he writes and enjoy fellowship with the Father and the Son (1:1-4). 

II.  A Guide for Fellowship: Fellowship involves walking in God’s light, living in love and expressing spiritual life
     (1:5–5:21). 

     A.  Fellowship involves abiding in God’s light (1:5–2:27). 

          1.  We abide in God’s light by confession of sin, obedience and love (1:5–2:1). 

               a.  We abide in God’s light by exposing ourselves to God’s holiness and confessing the sin it reveals
                    (1:5–2:2). 

Walking in God’s light shows up our sins.  We need to acknowledge the sin which God’s light exposes.  God extends to us family forgiveness based on the death of Christ.
 
               b.  We abide in God’s light by living in obedience to God’s commands (2:3-6). 

Walking in the light also means obeying God’s word.  An obedient believer receives a special experience of the love of the Father and Son.  Disobedience brings loss of fellowship.
 
               c.  We abide in God’s light by loving God’s children (2:7-11). 

Light and love go together.  Love is an expression of walking in the light.  Love is a new commandment in that we are to love as Christ has loved.
 
               d.  The life of abiding in God’s light applies to all who believe regardless of physical and spiritual age
                    (2:12-14). 

          2.  We may be hindered from abiding in God’s light by worldliness and deception (2:15-29). 

               a.  We are not to love the world but do the will of God (2:15-17). 

There is a love which God hates — love of the world.  The world in the Bible is Satan’s system for opposing the work of Christ on earth.
 
               b.  We must guard against false teaching by staying with the teaching of the Holy Spirit and by continuing in
                    a life of faith and obedience (2:18-27). 

There are two forces at work in the world.  The first is that of truth working through the church by the Holy Spirit.  The second is that of falsehood working by the spirit of antichrist, Satan who is the power behind the coming antichrist.  It is vital that we detect lies when they come our way.  The spirit of antichrist departs from the apostolic fellowship and denies the Father and the Son.
 
We publicly certify that we are children of God by our practice of righteousness (2:29).  This has nothing do with our personal assurance of eternal life which is founded only on the promise of God (5:11-13).
 
     B.  Fellowship involves abiding in God’s love (2:28–5:3). 

          1.  We may be hindered from abiding in God’s love by sin, hatred, and error (2:28–4:6). 

               a.  We should not practice sin but should purify ourselves by fixing our hope on the return of Christ and live
                    in keeping with our new nature (2:28–3:10a). 

The Father has bestowed a great love upon us in making us His children.  Sin cannot be a part of our fellowship with God.  When we sin we are functioning under the influence of our old nature and taking part in the activity of the devil.  We need to function under the influence of our new nature and take part in the activity of the Holy Spirit.  When a believer sins he conceals his true identity.
 
               b.  We are not to love simply with word and tongue, but in work and truth (3:10b-24). 

Love is the appropriate expression of our fellowship with God.  A failure to love others cannot be traced to God.  We verify our fellowship with God by the operation of the Holy Spirit in our lives.  The fruit of the Spirit is love.
 
               c.  We need to distinguish the Spirit of truth from the spirit of error (4:1-6). 

We are to test the spirits to see whether they are from God.  We distinguish the Spirit of truth from the spirit of error by apostolic doctrine.
 
          2.  We abide in God’s love by trusting His Son, loving His children, and keeping His commandments (4:7–5:3). 

               a.  We love God by first accepting God’s love in Christ (4:7-19). 

God is light.  That refers to His holiness.  God is love.  His love is a holy love, and His holiness is expressed in His love.  By sending Jesus to die for us God manifested both His holiness and His love.
 
               b.  We love God by loving His children (4:20–5:1). 

               c.  We love God by keeping His commandments which are not burdensome (5:2-3). 

     C.  Fellowship involves abiding in God’s life (5:4-21). 

          1.  Possessing Spiritual Life: We enter into life by believing in Christ (5:4-13). 

          2.  Expressing Spiritual Life: We abide in God’s life by prayer, intercession for sinning believers, knowledge
               of our identification with Christ, and loyalty to God (5:14-21). 
​
Theological Reflection and Application
 
God invites us to fellowship with Him by abiding in His light, love and life.  We enter into life by believing in Christ and can express that life in prayer for each other.  We love God by keeping His commandments and loving His children.  We stay in the light by confessing the sin it reveals as God applies the perfect cleansing of Christ’s blood for family forgiveness.

SECOND PETER SURVEY
Growing in the True Knowledge of Christ

Philippe R. Sterling
 
The best safeguard against false teaching is growth in the true knowledge of Christ and trust in the promises of God.
 
Introductory Matters
 
Simon Peter identifies himself as the author of the letter.  He writes to those who have the same kind of faith as himself and the apostles. False teachers have crept in and are undermining their faith.  Peter stresses the need for growth in the true knowledge of Christ, warns against false teachers, and encourages hope in the promises of God.
 
Literary Structure and Content
 
I.   Preface: Peter identifies himself as a bondservant and apostle of Jesus, writes to those who have the same kind
     of faith, and prays for the multiplication of grace and peace to them in the knowledge of God and Christ (1:1-2). 

II.  Prologue: Cultivate Christ-like character from the root of faith to produce a fruitful life and reap a glorious
     entrance into the kingdom of God (1:3-11). 

     A.  Provision: God has made provision of His power and promises to us so that we can escape from the
          corruption of the world and become conformed to His nature (1:3-4). 

     B.  Process: We need to make use of God’s provision and cultivate Christ-like character (1:5-7). 

We must add seven elements of Christ-like character to our faith.  We are to supply in our faith, virtue, knowledge, self-control, perseverance, godliness, brotherly love, and love.  Faith is the root and love is the fruit.
 
     C.  Product: The cultivation of Christ-like character produces a fruitful life, certifies our calling, helps us avoid
          a spiritual fall, and insures a glorious entrance into the kingdom of God (1:8-11). 

III. Ground of Faith: Faith must be grounded in facts to grow and bear fruit (1:12-21). 

     A.  Reminding each other of the facts of the faith will stir us to fruitfulness (1:12-15). 

     B.  A fundamental fact of the faith is the Second Coming of Christ confirmed by the eyewitness testimony of
          the apostles and the declaration of God at the transfiguration of Christ (1:16-18). 

     C.  The divine inspiration of Scripture guarantees the reliability of the prophetic word which is in accord with
          the apostolic witness (1:19-21). 

IV. Warning about False Teachers: We should completely reject the depraved lifestyle of false teachers who
     are destined for destruction (2:1-22). 

     A.  The advent of false teachers will become a deplorable reality (2:1-3). 

          1.  False teachers will appear in the church deceiving believers and denying Christ (1).
          2.  The false teachers will lead many astray and defame the way of truth (2).
          3.  God will judge and destroy these greedy false teachers (3). 

     B.  The doom of the false teachers will contrast strikingly with the deliverance of the godly (2:4-9). 

          1.  God has made fallen angels, the ancient world, and ancient cities examples of His judgment (4-6).
          2.  God has made Noah and Lot examples of His deliverance of the righteous from appalling circumstances
               (7-9). 

     C.  The character of the false teachers is hopelessly depraved (2:10-17). 

          1.  God judges the immoral and the insubordinate (10a).
          2.  God will judge the insubordinate who are like animals (10b-12).
          3.  God will judge the immoral who engage in senseless behavior (13-17). 

     D.  The victims of the false teachers are dragged into spiritual ruin (2:18-22). 

          1.  The false teachers will seek to seduce believers (18-19).
          2.  Weak believers will become entangled and fall into sick behavior (20-22). 

V.   Protection against False Teaching: To protect against false teaching we must pay attention to the Scriptures
     and know the truth about creation, the day of the Lord, and the new creation (3:1-13). 

      A.  Pay attention to the Scriptures which includes the words of the prophets and the commandments of
          Christ spoken by the apostles (3:1-2). 

     B.  Know the truth about creation, the day of the Lord, the new creation, and live rightly (3:3-13).
 
          1.  Know that mockers will come who follow after their own lusts and have a faulty view of creation and
               the coming of Christ willfully ignoring the facts concerning fiat creation, flood judgment, and final judgment
              (3-7).
          2.  Understand God’s view of time, God’s desire to delay judgment, and God’s plan for the end (8-10).
          3.  Our knowledge of the future must affect how we now live our lives — we are to wait eagerly for the day of
               the Lord and the new heavens and the new earth (11-13). 

VI.  Conclusion: Our hope must bring about our holiness (3:14-18). 

     A.  Expecting the fulfillment of God’s promises, let us make sure that the Lord  at His coming finds us
          peaceable, pure, and perceptive concerning the Scriptures which includes the letters of Paul (3:14-16).
 
     B.  Knowing God’s prophetic program, let us guard against error, grow in grace and glorify God (3:17-18). 
​
Theological Reflection and Application
 
There is much doctrinal and practical truth in 2 Peter.  Passages in the letter advance truth concerning the spiritual life, the inspiration of the Bible, and future events in the plan of God.
 
The spiritual life is the focus of 2 Peter 1:3-11.  It balances truth concerning the provision of God and its appropriation for spiritual growth and fruitfulness.  .  God has made the provision of His power and promises for us to move away from the corruption of the world to conformity with Christ (vv. 3-4). God does not make us holy without our involvement.  The human responsibility is advanced in the words “applying all diligence, in your faith supply . . . .”  Peter presents seven elements of Christ-like character which we must supply diligently in our faith.  We must proceed from the root of faith and cultivate the foliage of Christ-like character which flowers in love (vv. 5-7).  Proceeding from profession of faith to practice of faith produces a fruitful life and insures a glorious entrance into the kingdom of God (vv. 8-11).
 
Peter’s readers were acquainted with the truths of the Scriptures, but he was convinced that they needed continual reminders.  The most important fact which would stir them to fruitfulness was the promise of the coming of Christ.  The divine inspiration of Scripture guarantees the reliability of the prophetic word which is in accord with the witness of the apostles (1:16-21; 3:2).  The Scriptures are not the product of human interpretation or human impulse but of divine inspiration.  At the end of the letter, Peter refers to the letters of Paul and puts them on par with “the rest of the Scriptures” which “the untaught and unstable distort” (3:15-16).  The believer who builds his life on the word of God and who looks for the coming of the Lord is not likely to be led astray by false teachers.
 
Peter focuses on the coming of the Lord Jesus Christ as the centerpiece of God’s prophetic program (1:16; 3:3-13).  The day of the Lord will come.  Ultimately there will be new heavens and a new earth in which righteousness dwells.

FIRST PETER SURVEY
A Life that Counts Forever

Philippe R. Sterling
 
Live a life that has the greatest eternal value by growing in holiness, by submitting to authority, by persevering under trial, and by using spiritual gifts to benefit others.
 
Introductory Matters
 
The apostle Peter is the author of the letter (1:1).  He uses Silvanus as a writing assistant (5:12).  He writes from Rome which he calls “Babylon” perhaps in light of its paganism (5:13).  He may have written around AD 64.  According to church tradition he spent the last ten years of his life in Rome and died there in the early 60s. He writes to Jewish and Gentile believers living in the northern regions of Asia Minor.  He writes about the kind of a life that has the greatest eternal value (1:9).

Literary Structure and Content

I.   Salutation: We are citizens of heaven who reside as foreigners in the world in relationship with God the Father,
     the Spirit and Jesus Christ (1:1-2). 

II.  Prologue: We secure a glorious inheritance in heaven by the refining of our faith in this world (1:3-12). 

     A.  Our new birth has set before us the hope of an imperishable inheritance in heaven (1:3-5). 

     B.  The hope of our inheritance enables us to refine our faith through the endurance of the trials of this life (1:6-7).
 
     C.  Our refined faith results in a glorious inheritance in heaven (1:8-12). 

III. Body:  What are some of the specific things that will make our lives have the greatest eternal value?  They
     basically fall into the four categories of our sanctification—growth in holiness, our submission—response
     to authority, our suffering—persevering faith under trial, and our service—use of our spiritual gifts to benefit others. 

     A.  Sanctification:  The life that counts forever is holy as God is holy and loves the family of God (1:13– 2:10). 

          1.  In Relationship to God:  Be holy as God is holy (1:13-21). 

               a.  Fix your hope on your future with Christ (1:13). 

               b.  Obey your heavenly Father in not conforming to evil but conforming to holiness (1:14-16). 

               c.  Fear your heavenly Father (1:17-21). 

          2.  In Relationship to the Family of God: Fervently love one another from the heart and be built up as the
               people of God (1:22 to 2:10). 

               a.  Love and support each other (1:22 to 2:3). 

                    1)  Our new life should bring forth a new love (1:22-23).
                    2)  Our love should be as enduring as the word which gave us life (1:23-25).
                    3)  Our love grows as we set aside the attitudes of the flesh and feed on the word of God (2:1-3). 

               b.  Be built up as a people of God to offer up spiritual sacrifices to God (2:4-10). 

What are some of the spiritual sacrifices we are to offer to God?  Confer with Romans 12:1; 1 Corinthians 6:18-20; Hebrews 13:15-16; Philippians 4:15-19; Romans 15:15-16.
 
     B.  Submission: The life that counts forever shuns sin and submits to authority (2:11– 3:7). 

How can we best impact others for Christ?  How can we render an effective witness to an unbelieving world?  Peter is concerned with the conduct that should characterize our lives in an unbelieving and hostile world.
 
         1.  Shun Sin: Maintain the spirit of a foreigner, abstain from sinful desires, and live good lives so as to
              point others to God (2:11-12). 

          2.  Submit to Authority: Submit to God-ordained authority in public life and in private life (2:13 to 3:7). 

               a.  Submit to governmental authority (2:13-17). 

               b.  Submit to workplace authority (2:18-25). 

               c.  Submit to family authority (3:1-7). 

                    1)  Command to Wives: bear the silent witness of a lovely life (1-6).
                    2)  Command to Husbands: Live with your wives in an understanding way and honor them (7). 

     C.  Suffering: The life that counts forever endures hardship for the cause of Christ (3:8–4:6). 

          1.  Even when experiencing evil and insult, give a blessing that you might inherit a blessing (3:8-12). 

               a.  Cultivate a gracious and benevolent spirit toward others whether they are good or bad in order to
                    gain divine blessing (3:8-9). 

               b.  The Scriptures confirm that gracious behavior lengthens our lives and heightens our happiness (3:10-12).
 
          2.  Suffer innocently (3:13-16). 

               a.  Tranquility is the normal result of godly living (13). 

               b.  Suffering may result from godly living but there is blessing in it (14-16). 

          3.  Only innocent suffering is consistent with the lifestyle appropriate to our identification with Christ (3:17–4:6). 

               a.  Suffering for good and not evil is within the scope of God’s will for us (3:17). 

               b.  Suffering for good is entirely in harmony with our identification with Christ (3:18-22). 

               c.  Astonish the world by living for the will of God (4:1-6). 

     D.  Service: The life that counts forever serves as a good steward of God’s grace and shares the suffering of
          Christ (4:7-19). 

          1.  Live with the end in mind by employing your spiritual gifts to serve one another – serve to God’s glory
               (4:7-11). 

          2.  Live with the end in mind by trusting God when suffering unjustly – suffer to God’s glory (4:12-19). 

IV.  Epilogue: Shepherds and flock have corresponding responsibilities (5:1-5). 

      A.  Charge to Elders: Shepherd the flock of God in the right spirit, with the right motive, and in the right
           relationship (5:1-3). 

     B.  Crown for Elders: The Chief Shepherd will give faithful elders an unfading crown of glory (5:4). 

     C.  Charge to the Flock: Be subject to your elders and live in humility with each other (5:5). 

V.  Conclusion: Make your life count forever by relying on God and resisting the devil (5:6-11). 

     A.  Rely on God (5:6-7). 

          1.  Rely on God’s control over the events of your life (6).
 
          2.  Rely on God’s care (5:7). 

     B.  Resist the devil (5:8-11). 

          1.  Respect a dangerous foe (5:8). 

          2.  l knowing that he opposes all believers (5:9). 

          3.  s gracious purposes in your sufferings (5:10-11). 

VI.  Final Remarks: Peter recognizes his writing assistant and sends the greetings of the family in Rome (5:12-14).

Theological Reflection and Application
 
Peter has shown us the kind of life that counts for eternity.  In each of the sections Jesus Himself is held up as the perfect illustration of one who made His life count for the greatest eternal value.  As we follow in His footsteps, we too will ensure that ours is a life that counts forever.  Make your life count for the greatest eternal value.  This is the true grace of God.  Stand firm in it! (1 Peter 5:12).

JAMES SURVEY
Maturing through Trials

Philippe R. Sterling
 
Press on to spiritual maturity through the endurance of purifying trials which involves being swift to hear, slow to speak and slow to anger.
 
Introductory Matters
 
The author identifies himself as James, a bondservant of God and of the Lord Jesus Christ (1:1).  Which James is this?  He may be James the half-brother of Jesus (see Matt 13:55-56; Mark 6:3).
 
James and the other siblings at first did not believe that Jesus was the Messiah (John 7:1-5 and Mark 3:31-35).  Then we find them in the Upper Room praying with the disciples (Acts 1:14).  What brought about the change from unbelief to faith?  Jesus appeared to James after His resurrection (1 Cor 15:7) and this perhaps convinced him that Jesus was the Christ and he believed in Him for everlasting life.
 
James became a leader of the church in Jerusalem.  Paul refers to him as a “pillar” of the church along with Peter and John in Gal 2:9.  He moderates the council in Acts 15.
 
James addresses the letter to the twelve tribes who are scattered abroad (1:1).  The phrase seems to identify the recipients as Jewish.  Persecution had scattered Jewish believers from Jerusalem throughout Judea and Samaria and beyond (Acts 8:1; 11:19).  Wherever they went they shared the good news with other Jewish people.
 
These Jewish believers were going through difficult trials.  The stress of these trials surfaced problems in their fellowship.  Some of the believers catered to the rich and neglected the needy among them.  Some were seeking status as teachers.  Some were quarreling with each other.
 
These problems were due to spiritual immaturity.  James writes to encourage his “brethren” to press on to maturity by rejoicing through trials and resisting temptations.  He uses the word “perfect” several times, a word that means “mature, complete” (see 1:4; 2:22; 3:2).  The joyful endurance of trials brings about maturity.  When we respond to trials with a persevering faith that is swift to hear, slow to speak, and slow to anger, the process has a maturing effect on our lives.
 
Literary Structure and Content
 
I.   Greeting: James greets the scattered Jewish believers (1:1). 

II.  Introduction: James encourages them to press on to maturity by rejoicing through trials and resisting the
     temptation to blame God (1:2-18). 

     A.  Press on to maturity by rejoicing through trials with God’s wisdom (1:2-12). 

          1.  Attitude in Trials: Rejoice through trials because of the opportunity for growth that trials provide (2-3).
          2.  Advantage of Trials: The joyful endurance of trials brings about spiritual maturity (4).
          3.  Assistance for Trials: Pray in faith for the wisdom to understand and endure trials whether poor or
               rich — endurance leads to approval which leads to reward (5-12). 

Key Verse: “Blessed is the man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him” (1:12).  Jesus rewards perseverance under trial.
 
     B.  Press on to maturity by resisting the temptation to blame God (1:13-18). 

          1.  Source of Temptation: Temptation does not come from God but from within ourselves (13-14).
          2.  Steps in Temptation: Temptation begins with out-of-control desire which leads to disobedience and ends
               in death (15-16)
          3.  Solution for Temptation: We guard against temptation by trusting our unchanging God who gives good
               gifts and relying upon the word of truth which gives us life (17-18). 

We are in danger of falling before the attacks and pressures of trials.  We are also subject to falling before the attractions and fleeting pleasures of temptations.  No matter what may be the trials on the outside or the temptations on the inside, we are to press on to maturity.
 
III. Summary Exhortation: Be swift to hear, slow to speak and slow to anger (1:19-20). 
​
IV. Extended Exhortation: Press on to spiritual maturity through the endurance of purifying trials which involves
     being swift to hear, slow to speak and slow to anger (1:21–5:6). 

     A.  Be swift to hear (1:21–2:26). 

          1.  Being swift to hear means to be an effectual doer of the word (1:21-27). 

          2.  Being swift to hear means forsaking partiality and practicing the royal law of love (2:1-13). 

          3.  Being swift to hear means maintaining an active faith (2:14-26). 

               a.  A workless faith is lifeless — it withers and dies (14-17).
               b.  A workless faith is useless — it benefits no one (18-20).
               c.  A working faith justifies before men — it evidences faith to men (21-26). 

     B.  Be slow to speak (3:1-18). 

          1.  We need to control our words because the tongue is powerful, perverse and polluted (3:1-12). 

          2.  We control our words by exercising the wisdom that is from above and not the wisdom that is from
               below (3:13-18). 

     C.  Be slow to anger (4:1–5:6). 

          1.  Worldliness creates anger (4:1-5). 

          2.  Humility cures anger (4:1–5:6). 

               a.  Humility enables repentance from sin (4:6-10).
               b.  Humility enables restraint in speech (4:11-12).
               c.  Humility enables reluctance to boast (4:13–17).
               d.  Humility enables regard for the needs of others — implied by the last days judgment of those who
                    oppress others (5:1-6). 

V.  Concluding Exhortation: Persevere in trials until the coming of the Lord waiting for His reward and relying
     upon prayer (5:7-20). 

     A.  The Lord will appropriately reward perseverance at His coming (5:7-11). 

We should be patient like the farmer who waits for his crops, and like Job who endured his sufferings and was eventually blessed by God. The imminent return of the Lord encourages us to be patient and refrain from complaining against one another.
 
     B.  Prayer enables perseverance (5:7-20). 
​
We should pray if we are undergoing trials.  The prayers include asking God for the wisdom and the ability to endure the trials that we might become more mature.  We should sing praises when God helps us to be joyful in the midst of our trials.
 
Those who are weakening under their trials should call for the elders of the church to pray for them and anoint them with oil.  The anointment with oil represents the empowering ministry of the Holy Spirit that will restore the weak believer.  Those who have weakened to the point of wandering from the truth should be sought out and encouraged to return.
 
Theological Reflection and Application
 
We are to examine ourselves to see if we are pressing on to spiritual maturity.  We must first have been born again since apart from spiritual birth there is no spiritual maturity.  James mention the new birth early in the letter: “In the exercise of His will He brought us forth by the word of truth” (1:18a).  The Spirit of God generates spiritual life in the person who believes the word of truth.  The word of truth in this case is the promise of Jesus for eternal life
 
If we have been born again, we must examine our lives in the light of the word.  James compares the word to a mirror (1:22-24).  As we look at the word, we see ourselves as we really are.
 
We must act on what we see and not merely look at the image and walk away.  We must be “doers of the word and not hearers only.”  The blessing does not come in hearing the word but in doing the word.
 
We must be prepared for trials.  God is preparing mature men and women for service.  He forms our faith through the furnace of trials.  Press on to spiritual maturity.

SURVEY OF HEBREWS
Partners with Christ

Philippe R. Sterling
 
Aim to be Christ’s partner in the life to come.
 
Introductory Matters
 
Authorship: The Book of Hebrews is an anonymous work.  Numerous suggestions have been given as to who wrote the book.  No clear consensus has emerged concerning who the writer was.  Perhaps the best suggestion was articulated by Origen when he wrote, “As to who actually wrote the epistle, God knows the truth of the matter.”  Hebrews seems to fit the description of one of its puzzling characters: “without father, without mother, without genealogy” (7:3).  Because the writer desired anonymity, it seems best to let his wishes stand.
 
Audience: The traditional title “To the Hebrews” is first encountered toward the end of the second century.  The document lacks the usual epistolary opening.  Nowhere does it tell us that the original readers were Hebrews, nor does it tell us where they lived.  The book’s argument suggests believers of Jewish background who were being tempted to lapse back to their Judaism.
 
Date: The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). The original readers had been Christians for an extended period of time (5:12). The reference to Timothy's release from imprisonment (13:23) dates the book in his lifetime.  The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.
 
Genre: The writer/speaker describes his work as “a word of exhortation” (13:22).  He alternates exposition with exhortation.  The expositional material serves the exhortative purpose of the whole book.  Hebrews is much more a sermon than a typical letter, although it is also a letter.  It does not begin as letters normally do.  There is no identification of author or addressees, and no opening salutation.  It is more typical of speech than of writing.  Indications of this are the references to speaking and hearing (2:5; 5:11; 8:1; 9:5; 11:32). It ends as a letter, with personal information, greetings, a doxology, and a benediction.  We could call Hebrews a written sermon sent to a Christian community facing a serious issue of defection from Christ to exhort them to remain faithful to Christ that they might share in His glorious reign in the world to come.
 
Literary Structure and Content
 
I.  Prologue: God has climactically spoken to us through His Son, the Heir of all things (1:1-4). 

    A.  Opening Statement: God has finally and fully spoken through His Son (1:1-2a).

    B.  The Sovereign Son: Seven phrases describe the person and work of the Sovereign Son (1:2b-3). 

          1.  He is the appointed heir of all things.
          2.  He made the world.
          3.  He uniquely manifests God’s glory.
          4.  He embodies God’s essence.
          5.  He upholds all that exists.
          6.  He made the sacrifice of atonement for the removal of sin.
          7.  He has been exalted to sit at God’s right hand sharing His sovereign authority (allusion to Psalm 110:1). 

     C.  Transitional Statement: The Son is supreme over angels (1:4). 

II.  Part 1 – The Supremacy of the Person of Christ: Jesus is God’s exalted King-Son leading other sons to glory
     (1:5 to 4:16). 

     A.  Greater than the Angels: To God’s kingly Son and His fellow-heirs, not to angels, belong a triumphant
          eternal reign (1:5 to 2:18). 

          1.  Catena: A chain of seven Old Testament quotations supports the point of the supremacy of the Son
               over angels (1:5-13). 

               a.  Psalm 2:7 – Jesus is the unique Son of the Father.
               b.  2 Samuel 7:14 – Jesus is the Messianic Son of David.
               c.  Deuteronomy 32:43 (LXX) – God calls the angels to worship the Son whom He has sent into the world.
               d.  Psalm 104:4 – The angels are servants.
               e.  Psalm 45:6-7 – The Son is God.  God refers to the Son as God.  The Son is elevated above
                    His companions.
               f.  Psalm 102:25-27 – The Son’s role in creation puts Him alongside of God and separates Him from
                   the creation.
               g.  Psalm 110:1 – The Son reigns with God at His right hand. 
​
          2.  The Role of Angels: The angels are commissioned servants for the sake of those who will inherit
               salvation (1:14).
​
          3.  First Warning – Don’t drift away from Christ’s Word: Neglect of our salvation-hope is perilous.  It
               brings discipline in this world and the loss of reward or inheritance in the world to come (2:1-4).

          4.  The Leader of our Salvation: In His humanity, the Heir of all things has become fully suited to the needs
               of His fellow heirs (2:5-18). 

     B.  Entering His Rest: As partners of the Son, we must acquire our salvation-rest by a persevering faith (3:1
          to 4:16).  

          1.  Call: We are invited to be partakers in the Son’s priestly house through our persevering faith (3:1-6).

          2.  Second Warning – Don’t disbelieve Christ’s Word: We enter into our salvation-rest by believing the word
               of Christ and receiving grace to help in time of need (3:7 to 4:16).  

               a.  Peril of Disbelief: Rejection of Christ’s word is more serious than rejection of Moses’ word and will keep
                    us from entering into our promised inheritance of reigning with Christ (3:7-19).
               b.  Entrance into Rest: We enter into our salvation-rest by believing God’s word through Christ (4:1-13).
               c.  Application and Transitional Statement: We hold fast our confession by drawing near to the throne
                    of grace to receive mercy and find grace to help from our great High Priest Jesus (4:14-16).  

III.  Part 2 – The Superiority of the Priesthood of Christ: Jesus is God’s exalted Priest-Son able to aid His brethren
     (5:1 to 10:39).  

     A.  The Son’s Melchizedekian Priesthood: The superiority of our Lord’s Melchizedekian priesthood over the
          Levitical priesthood is the anchor of our salvation-hope (5:1 to 7:28).  

          1.  The Son’s Priestly Role: God’s Kingly-Son is fully suited to His priestly role (5:1-10).
 
               a.  The Qualifications of the High Priest: The high priest must have a human nature, human compassion
                    and divine appointment (5:1-4).
               b.  The Qualifications of Christ: Jesus was divinely installed as High Priest forever according to the order
                    of Melchizedek after He had been perfectly equipped by the sufferings and trials of life to be our High
                   Priest (5:5-10).  

          2.  Third Warning – Don’t defect from Christ’s Word: Avoid the danger of defection by a persevering
               progress toward spiritual maturity (5:11 to 6:20).  

               a.  The Problem of Immaturity: Beware of relapsing into a state of spiritual infancy through dullness
                    of hearing (5:11-13).
               b.  The Remedy: Press on to spiritual maturity (6:1-20).  

                    1)  The Need for Progress: Press on beyond the elementary teachings about the Christ (6:1-2).
                    2)  The Danger of an Irremediable Fall:  Beware of backsliding to a state where repentance
                         becomes impossible (6:3-8).
                   3)  The Call to a Persevering Faith: Anchor to the hope set before us by being imitators of those such
                        as Abraham who through faith and patience inherit the promises (6:9-20).  

          3.  The Melchizedekian Priesthood: The Lord’s superior Melchizedekian priesthood is our anchoring hope
               (7:1-28).  
 
               a.  Type of Christ: Melchizedek prefigured Jesus in his name and title, office, and lack of priestly
                    ancestry (7:1-3).
               b.  Greater than Levitical Priests: Melchizedek is great because Abraham gave him a tithe; he
                    blessed Abraham; he eternally lives on, while the Levitical priests were dying men; and Levi paid him
                    a tithe (7:4-10).
               c.  Better Hope: Since the Levitical priesthood could not bring perfection, God called for a new
                    priesthood which would give a better hope and enable us to draw near to Him (7:11-20).
               d.  Superior Priesthood: The Melchizedekian priesthood of God’s Son is superior to Aaron’s because it
                    was confirmed by an oath; it is permanent because of Jesus’ eternality; it is better in character because
                    of Jesus’ sinlessness; and it is efficacious (7:20-28).  

     B.  ​The Son’s New Covenant Priestly Service: The superiority of the Son’s New Covenant service is the basis for
          a worshipper’s confidence and acceptance (8:1 to 10:39).  

          1.  Introduction to Jesus’ New Covenant Ministry: Jesus serves in a better sanctuary and mediates a
               better covenant (8:1-13).  

               a.  The True Tabernacle: Jesus performs His priestly work in the true Tabernacle in Heaven which
                    is associated with a better covenant established on better promises (8:1-6).
               b.  The New Covenant: The better covenant is the new covenant spoken of in Jeremiah 31:31-34
                    which renders obsolete the first covenant made with Israel at Sinai (8:7-13).  

          2.  Explanation of Jesus’ New Covenant Priestly Ministry: Jesus is superior in His New Covenant functions
               (9:1 to 10:18).  

               a.  The Earthly and Heavenly Sanctuaries: Jesus serves the true tabernacle of God in heaven, not an
                    earthly sanctuary (9:1-14).
               b.  The Old and New Covenants: Jesus’ death has ratified a new and everlasting covenant so that those
                    who are called may receive the promise of the eternal inheritance (9:15-22).
               c.  The Old and New Sacrifices: Jesus’ one sacrifice, unlike the annual sacrifices of the Day of Atonement,
                    is truly effective and provides ongoing forgiveness of sins (9:23 to 10:18).  

          3.  Warning and Encouragement: Our steadfast faith, hope, and love deters divine retribution in this life
               and results in great reward in the life to come (10:19-39).  

               a.  Basic Admonition: Come before God with full assurance of faith and gather together to encourage
                    one another (10:19-25).  

                    1)  Two Great Privileges: We have access to God by the blood of Christ and we have a great High
                         Priest (19-21).
                    2)  Three Solemn Duties: Draw near to God with full assurance of faith, hold fast the confession of
                         your hope, and stir up one another to love and good deeds by gathering together and encouraging
                         each other (22-25).  

               b.  Fourth Warning – Don’t go on sinning willfully against Christ’s Word: Expect God’s family judgment
                    for continuing to sin willfully against the truth (10:26-31).
               c.  Encouragement: Anticipate great reward for steadfast faith (10:32-39)

IV. Part 3 – The Persevering Faith of the Partners of Christ: We maintain our partnership with God’s exalted
     King-Priest through our persevering faith (11:1 to 12:29).  

     A.  Persevering Faith and God’s Approval: Faith is the indispensable basis of all effective spiritual living (11:1-40).  

          1.  The Nature of Faith: Faith is grounded on God’s Word and gains God’s approval (11:1-3).
          2.  The Approval of Faith: The life of faith receives approval and reward from God (11:4-16).
          3.  The Triumph of Faith: The life of faith triumphs over all experiences of life through it may not always
               be rewarded in this life (11:17-40).  

     B.  Persevering Faith and God’s Discipline: Our new covenant relationship with God’s exalted King-Priest
          should motivate us to faithful perseverance under divine discipline (12:1-29).  

          1.  Running the Race: Run your race with endurance looking to Christ (12:1-3).
          2.  Enduring Discipline: Endure and learn from God’s discipline (12:4-13).
          3.  Fifth Warning – Don’t refuse Him who is speaking: Render to God an acceptable service with reverence
               and awe to avoid judgment in this life and loss of inheritance in the life to come (12:14-29).  

V.  Epilogue: Offer to God an acceptable service relying on the grace of Jesus Christ (13:1-25).  

     A.  Concluding Instructions: Serve God acceptably in social and spiritual areas (13:1-19).  

          1.  Social Instructions: Love the brethren, honor marriage, be content (1-6).
          2.  Spiritual Instructions: Submit to spiritual leadership and offer spiritual sacrifices (7-19).  

     B.  Benediction: May God through Jesus equip you to do that which is pleasing in His sight (13:20-21).

     C.  Closing: Heed this brief exhortation in fellowship with God’s people and reliance on God’s grace (13:22-25).  

​Theological Reflection and Application
 
Jesus the exalted Son is our sympathetic High Priest who has gone before us and enables us to enter into the promise of our inheritance.  If we rely upon His grace and mercy and persevere in faith to the end, we will receive the inheritance of reigning with Him in the world to come.  Aim to be Christ’s partner in the life to come.
 
Note these applications:

1. God has spoken through the Son.  Are you listening?
2. Don’t drift.  Listen and obey.
3. Be part of the band of brothers with Christ as leader.
4. Call on your Priest!
5. Move on to maturity.
6. Overcome spiritual sluggishness.
7. We need each other to get through the challenges of the Christian life.  Some assembly is required!
8. Be steadfast in faith that you might receive a rich reward.
9. Run with endurance the race marked out for you.
10. Rely on grace.

 

 

SURVEY OF PHILEMON
No Longer a Slave but a Beloved Brother

Philippe R. Sterling
 
The community of love within the church transforms relationships and indirectly undermines unjust social structures.
 
Introductory Matters
 
Paul writes from prison in Rome to Philemon who is a leader of a church which meets in his house in Colossae.  Philemon is probably a wealthy landowner with slaves.  He had come to believe in Christ under Paul’s ministry. Onesimus, one of his slaves, ran away after perhaps stealing from him and made his way to Rome.  In Rome he encounters Paul and believes in Christ.  Paul hopes to reconcile Onesimus and Philemon.  He writes to appeal to Philemon to receive back his runaway slave as a beloved brother who now would be useful to him and to Paul.  The name Onesimus means “profitable, useful.”
 
Literary Structure and Content
 
I.  Opening: Paul greets Philemon as a beloved brother and invokes God’s grace and peace (1-3). 

     A.  Salutation: Paul refers to himself as a prisoner of Christ, refers to Philemon as a beloved brother and
          fellow worker, and addresses others in Philemon’s church fellowship (1-2). 

Paul is a “prisoner of Christ.”  He does not mention that he is an apostle as he does in other letters.  He is in a humble state subject to Christ.  He does not rest his appeal on apostolic authority but on personal relationship.
 
Philemon is a beloved brother and fellow worker.  “Love/beloved” is repeated five times in the letter (1, 5, 7, 9, and 16).  Philemon belongs to a fellowship of brotherly love and has shown the quality of love.
 
Paul mentions others in Philemon’s church fellowship.  Apphia, Archippus and the church in Philemon’s house are witnesses to Paul’s appeal for Onesimus.  Philemon thus may be accountable to the church fellowship in how he responds to Paul’s appeal.
 
     B.  Invocation: Paul invokes God’s grace and peace to the church fellowship — plural “you” (3). 

II.  Thanksgiving: Paul gives thanks for Philemon’s love and faith towards God and all who believe (4-7). 

Elements of the thanksgiving relate to the appeal which follows.  Paul has heard of Philemon’s love and faith towards the Lord Jesus and all the saints (5).  Will he express that brotherly love to Onesimus (16)?  He has refreshed the hearts of the saints (7).  Will he refresh Paul’s heart by reconciling with Onesimus and sending him back to Paul (20)?  Paul prays that the fellowship of his faith will be effective for Christ’s sake (6).  The passage prepares the ground for the appeal that follows.
 
III. Appeal: Paul appeals to Philemon to receive back Onesimus not as a slave but as a beloved brother (8-20). 

     A,  Tone of Appeal: Paul is making an “appeal” not giving an order (8-9). 

Paul refers once again to himself as a prisoner of Christ and not as an apostle.  He does not use his apostolic authority to order Philemon to do what is proper, but instead appeals to him because of his confidence in Christ.  It is usually better to appeal than to command.
 
     B.  Basis of Appeal: Paul appeals to Philemon on behalf of Onesimus on the basis of his present usefulness to
          both Paul and Philemon (10-16). 

          1.  Usefulness to Paul: Onesimus has become a believer through Paul and is useful to him (10-13). 

Paul is the spiritual father of Onesimus.  Philemon bears a similar relationship to Paul (19).  Onesimus might have been a great loss in the past but now he is highly useful to both Paul and Philemon.  Paul has a close relationship with Onesimus and in sending him back to Philemon he is sending back a part of his own heart.  Philemon’s response to Paul’s appeal will have a significant effect on Paul and all who read the letter.  Paul implies his desire to have Onesimus return to minister to him in his imprisonment on behalf of Philemon after his reconciliation with Philemon.
 
          2.  Usefulness to Philemon: Onesimus will be useful to Philemon were he to receive him back not as a slave
               but as a beloved brother (14-16). 

Paul does not want to force Philemon’s decision but desires his free consent.  Were Philemon to reconcile with Onesimus, he would have him back as a beloved brother forever.  The reference to the eternal expands the appeal of Paul from the temporal service relationships to the everlasting fellowship of believers.
 
Paul, Philemon, and Onesimus now relate to one another as members of a family of faith.  The status of Onesimus has shifted from a slave to “more than a slave,” that is “a beloved brother.”  Onesimus will be useful to Paul and Philemon in the physical sense, “in the flesh,” and in the spiritual sense, “in the Lord.”
 
     C.  Stated Threefold Appeal: Paul asks that Philemon would do three things: accept Onesimus as he would
          accept Paul; transfer to Paul whatever debt Onesimus incurred; and refresh Paul’s heart in Christ (17-20). 
 
          1.  First Part of Appeal: “Accept him as you would me” (17). 

Paul states outright what he desires Philemon to do.  If he regards Paul as a partner, he should accept Onesimus as he would accept Paul.
 
          2.  Second Part of Appeal: “Charge that to my account” (18-19). 

Whatever debt Onesimus owes to Philemon should be transferred to Paul.  Paul is the guarantor of the debt.  Paul promises to repay and writes the promissory note with his “own hand.”  Paul mentions Philemon’s debt to him.  He had probably led Philemon to Christ.  Philemon is indebted to Paul for his spiritual life, a debt far greater than that which Onesimus had incurred and for which Paul was willing to repay.
 
          3.  Third Part of Appeal: “Refresh my heart in Christ” (20). 

Paul seeks a benefit from Philemon.  By reconciling with Onesimus and sending him back to Paul, he would refresh Paul’s heart in Christ. Paul uses three references to “heart” to frame and form his appeal.  Philemon has refreshed “the hearts of the saints” (7).  Onesimus is Paul’s “very heart” (12).  Philemon should refresh Paul’s “heart in Christ” (20).
 
Paul leaves it to Philemon to work out his response to Paul’s appeal.  Should he receive Onesimus back as a beloved brother in Christ?  Should he charge Onesimus’ debt to Paul?  Should he repay his own debt to Paul by sending Onesimus back to Paul?
 
IV.  Closing: Paul expresses confidence of Philemon’s obedience, asks for the preparation of lodging for him should
​      he be released from prison, cites greetings from fellow workers, and extends a benediction (21-25). 

Paul has made his case and has confidence that Philemon will do even more than that for which he has appealed.  While Philemon is being gracious to Onesimus, Paul asks that he prepares a place for him to stay should he be given back to him as a result of his prayers.  As with the invocation (3), Paul’s benediction (25) is in the plural including Philemon and the church community. 
 
The benediction focuses on the grace of the Lord Jesus Christ.  Paul knows that it will take grace for Philemon to forgive and welcome back Onesimus as a beloved brother.  Grace is available.  Philemon just needs to receive grace and act with grace.
 
Theological Reflection and Application
 
Paul writes a public letter to Philemon appealing to him to receive back his runaway slave Onesimus no longer as a slave but as a beloved brother in Christ.  The fellowship of love within the church transforms relationships and indirectly undermines unjust social structures such as the master/slave structure of Paul’s time.
 
What happened to Onesimus? Did Philemon receive him back as a brother?  Was Onesimus useful?

Fifty years after this letter was written, one of the church fathers, Ignatius, was on his way to Rome to be executed. As he was traveling, he wrote a letter to the church of Ephesus. Ephesus is not far from Colossae. Ignatius praises the Bishop of Ephesus, and says he is one of the finest leaders he has ever met. The Bishop of Ephesus has an interesting name. It is a slave name. The Bishop’s name is Onesimus.

How did Paul’s letter to Philemon make it into the New Testament? The Apostle Paul probably wrote hundreds of letters throughout his life. This one contains no doctrine, it settles no controversies, it fights no heresies – it is just a personal note.
​
Some of Paul’s letters were collected and preserved at the end of the first century in the city of Ephesus. Could it be that the Bishop himself slipped this letter among the other letters of Paul that were preserved, because he wanted to tell the world, "I was once a slave, but I owe my life to the Apostle Paul"? Perhaps he was saying, "Now, by God’s grace, I am a Bishop in the church.”

TITUS SURVEY
Sound Doctrine and Godly Living

Philippe R. Sterling
 
Qualified elders of the church are to counter false teaching and teach sound doctrine that leads to godly living.
 
Introductory Matters
 
Paul had visited Crete after his imprisonment in Rome and left the island with the work of organizing the local churches incomplete.  He left Titus in Crete to set things in order and appoint elders in every city (1:5).  He now writes to provide directions for the task.
 
Literary Structure and Content
 
I.   Opening: Paul writes to Titus to further the faith and knowledge of the truth that corresponds to godliness
     in accordance with the commandment of God (1:1-4). 

II.  Task of Titus: Establish order and appoint elders in the cities of Crete (1:5). 

III. Appointing Elders: Titus is to appoint qualified elders in the churches of Crete who will be able to teach
     sound doctrine and suppress false teaching (1:6-9). 

     A.  Qualifications of Elders: Elders are to be above reproach holding fast the faithful word (1:6-9a).  The qualities
          of being above reproach are expressed positively and negatively. 

     B.  Task of Elders: Elders who are above reproach and who hold fast the faithful word are able to teach
          sound doctrine and suppress false teaching (1:9b). 

IV. Establishing Order: Titus is to establish order in the churches of Crete by suppressing false teaching and
     teaching sound doctrine (1:10–3:11). 

     A.  Suppress false teachers (1:10-16). 

          1.  Qualified elders are needed to counter false teachers (1:10-11).

          2.  The Cretans needed severe reproof so as to be sound in faith (1:12-14).

          3.  Purity of doctrine produces purity of life and a polluted mind renders one worthless for any good deed
              (1:15-16). 

     B.  Teach sound doctrine (2:1–3:7). 

          1.  Statement of Task: Teach sound doctrine (2:1). 

          2.  Instruction to Various Groups: Instruct various groups in godly living (2:2-10) 

               a.  Older Men: Older men are to be temperate, dignified, sensible, sound in faith, in love, in
                    steadfastness (2:2). 

               b.  Older Women: are to be reverent, restrained in gossip and drink, teaching and training the
                    younger women (2:3). 

               c.  Younger Women: Younger women are to honor the word of God by lovingly fulfilling their roles as
                    wives and mothers (2:4-5).

               d.  Younger Men: Model and teach godly living to the younger men (2:6-8). 

               e.  Servants: Servants are to adorn the word of God by their service in good faith (2:9-10). 

          3.  The Grace of God and the Blessed Hope: Model and teach godly living in response to the appearing of
               the grace of God and in anticipation of the appearing of Christ (2:11-14). 

               a.  The Grace of God: The grace of God brings salvation and promotes godly living (2:11-12).
 
               b.  The Blessed Hope: Looking for the blessed hope and appearing of Christ motivates godly living
                    (2:13-14). 

          4.  Restatement of Task: These things speak and exhort and reprove (2:15).
 
          5.  Further Instructions: Respect authority and be ready for every good deed (3:1-2). 

          6.  Salvation by Grace not Works: We are justified by God’s grace apart from works (3:3-7).  The Holy
               Spirit regenerates and renews. 

     C.  Review of Task: Teach sound doctrine so that those who have believed in God will engage in good deeds,
          and suppress false teachers (3:8-11). 

V.  Closing: Paul addresses transition of leadership, hospitality for itinerant preachers, meeting pressing needs;
     and conveys final greetings and a benediction (3:12-15). 

Theological Reflection and Application
 
We can make the following observations and applications from Titus:
 

1. The word of God, the grace of God and the Spirit of God are sufficient to develop godly leaders and godly believers.

 
   2.   The character of leaders is vital for the instruction of believers in the faith and the suppression of false teachers.
 
   3.   False teaching is destructive and has to be countered in the church. 

   4.   We are justified by God’s grace. 

   5.   The Holy Spirit regenerates and renews. 

   6.   Grace enables us to live godly lives. 

   7.   The blessed hope of the rapture motivates our godliness. 

   8.   Believers are to engage in good works and present a good testimony. 

   9.   How do we recognize sound teaching? 
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• It is in accordance with the word of God.
• It is centered on Christ.
• It is founded on grace.
• It promotes spiritual health in ourselves and others.
• It encourages good works.