The Kingdom of God stands at the center of Scripture’s prophetic program, yet its relationship to Paul’s gospel is often misunderstood. Before unfolding the full structure in my larger writing project—Paul’s Gospel: Its Unique Character, Distinct Message, and Harmony with God’s Eternal Purpose—I’m sharing a few developmental paragraphs here to clarify how prophecy and mystery harmonize in God’s plan.

These paragraphs are part of that ongoing work. They’re still in draft form, but I’m posting them here for interaction, refinement, and thoughtful engagement. Your insights are welcome.

“If there is one eternal purpose administered through different agencies, what is the relationship between the Kingdom proclaimed in prophecy and the Kingdom of God described by Paul?”

“Throughout Scripture the expression "Kingdom of God" is viewed from different vantage points. The prophets primarily view its earthly manifestation promised to Israel. Paul views it from the perspective of God's eternal purpose, revealing the heavenly calling of the Body of Christ and the ultimate reconciliation of all things in Christ. These are not competing kingdoms but complementary revelations of one eternal Kingdom under the sovereign reign of God.”

“In Paul's epistles the emphasis is not upon the earthly, Davidic administration of the kingdom anticipated in prophecy, but upon the believer's present participation in the spiritual realm of God's reign and the heavenly calling of the Body of Christ.”

“The distinctions between Israel and the Church, prophecy and mystery, law and grace, or the Gospel of the Kingdom and the Gospel of the Grace of God do not divide God's purpose; they reveal the wisdom of His administration. The God who worked through Israel in time past is the same God who today works through the Church, the Body of Christ. Different agencies serve the same eternal purpose until every aspect of His kingdom is brought to its appointed consummation.”

Wisdom is the application of knowledge, correct? As they say, “Knowledge is information, but wisdom is application.”

So a wise man has to be really good at applying the principles of God to the details of his life, right? For example, God instructs our speech to be alway with grace, seasoned with salt (Col. 4:6). A wise man figures out how to apply this principle to his life. He figures out how to make all his words embody grace, seasoned with salt. That takes time and practice. You don’t become a master craftsman the first time you pick up a chisel. Thus, a wise man is someone who has spent years submitting his instincts to the Holy Spirit, building up spiritual “muscle memory” until applying grace to his speech is second nature.

Perhaps we might define a wise man as one who is experienced and practiced at applying the sound doctrines of grace to the details of his life.

That’s pretty good so far, wouldn’t you say? A “wise man” is a master craftsman of living! He knows how life works under God’s design, and he carries out God’s will with practiced skill (Eph. 5:15-17).

Oh, but wait! Scripture has so much more to say about a wise man.

The Posture of His Heart

Scripture also shows us that great wisdom is fundamentally a posture of the heart. “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.” (Prov. 9:10). Before a wise man ever applies a single truth, he has a specific orientation of his heart: he reveres God.

And being in that state of reverence toward God, the wise man has some very radical humility in his heart (Prov. 11:2; 15:33). Plus, there is an openness to learning. He is always teachable. “A wise man will hear and will increase learning...” (Prov. 1:5). Not only that, a wise man is happy to receive correction – “Give instruction to a wise man, and he will be yet wiser...” (Prov. 9:9). The fool hates correction, but the wise man welcomes it because his life’s goal isn’t about protecting his ego. His life’s goal is to glorify God.

He’s a Man of Restraint

A wise man exercises great mastery over his words, knowing their power to build or destroy. He restrains his words. “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise” (Proverbs 10:19).

He has self-control over his passions. “A fool uttereth all his mind: but a wise man keepeth it in till afterwards” (Proverbs 29:11). And his speech is one of peace. “A soft answer turneth away wrath... The tongue of the wise useth knowledge aright” (Proverbs 15:1–2; cf. Proverbs 16:23).

A wise man also surrounds himself with wise people. “He that walketh with wise men shall be wise...” (Prov. 13:20). Wisdom is contagious. So is foolishness. The wise man chooses his companions carefully.

Plus, the Lord Himself was very kind to give us a definition of the wise man in Matt 7:24. He said, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock.”

Notice the two criteria: Hearing + Doing, which matches how I’ve always viewed wisdom: a wise man hears God and figures out how to do what God says.

Redeeming the Time

Last Sunday, we exegeted Eph 5:15-16. “See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil.”

In verse 15, Paul is calling believers to walk circumspectly, that is, to live with careful, deliberate precision, paying close attention to every step in light of the spiritual dangers around them. Because we are already children of light, we are to thoughtfully align our daily lives with our identity in Christ, walking as wise men who skillfully apply the doctrines of grace to the ordinary decisions of life.

In verse 16, redeeming the time isn’t primarily about better time management but about recognizing and seizing the spiritual opportunities that become available to us. Because we live in an evil age where opportunities to minister, encourage, and share the gospel can quickly disappear, wise men keep their eyes open and intentionally take advantage of every opportunity for God’s glory before it passes.

Notice the connection between these two verses. Verse 15 says, “See then that ye walk circumspectly, not as fools, but as wise.” Then verse 16 explains what that wise walk looks like. The wise man is always “redeeming the time.” In other words, wisdom isn’t just a person who lives in humble awe of God, and he’s eager to listen to His Word, and apply those instructions to his life. A wise man also takes advantage of spiritual opportunities to minister when they become available.

How can you not think of Prov. 11:30? “The fruit of the righteous is a tree of life; and he that winneth souls is wise.“ The wise man is a soul-winner. He’s consistently focused on eternity (Psa. 90:12).

New Definition

Now we can come up with a list of various aspects of the wise man:

· the heart (humble awe of God),

· the ear (hears God’s Word),

· the character (teachable, restrained),

· the walk (applies grace),

· the wisdom (walks circumspectly),

· the mission (redeems opportunities),

· the outcome (glorifies Christ).

I love that! So now we might refine our definition even more:

A wise man is one who lives in humble awe of God, eagerly listens to His Word with a teachable heart, gladly receives correction, exercises loving restraint over his words and passions, skillfully applies the doctrines of grace to every circumstance of life, carefully walks according to God’s revealed will, continually watches for and redeems every spiritual opportunity that becomes available, and through years of faithful obedience, he becomes a master craftsman of living whose life glorifies Christ and points others to Him.

Not bad.

But, wait! There’s one more point!

The Ultimate Personification

Paul reveals that Christ Jesus “is made unto us wisdom” (1 Corinthians 1:30). To be a “wise man” in a complete sense according to all of Scripture is to fully yield oneself to the mind of Christ (1 Corinthians 2:16) and allow His life and His Spirit to transform your life into the very image of God and His Son.

Final Definition

Well, now, I have to revise my definition one last time –

A wise man is just like Christ.

Romans 14:16–19 — “Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another.”

I recently had an interesting phone conversation with a dear fellow grace believer. He is one of a number of saints I would typically think of as “isolated.” By isolated, I mean that where he lives there is no existing, functioning assembly of believers who identify with what we might call a mid-Acts understanding of Scripture.

That kind of isolation is difficult. It leaves a believer feeling the lack of regular fellowship around shared biblical convictions. Like many in these days, he has reluctantly turned to social media to bridge that gap. By his own account, he has joined several groups labeled as “Grace” in an effort to find positive fellowship and encouragement.

What he encountered shocked him.

I understood.

That conversation brought back a question that has returned to my mind many times over the years: What grace? What movement?

If the grace message does not produce gracious speech, patient correction, and edifying fellowship, then we may preserve the terminology of grace while contradicting the spirit of the doctrine we claim to defend.

Discovering Right Division

Some personal history may be helpful.

I trusted Christ at the age of twelve. My church life during those years was distinctly independent Baptist. To this day, I remain grateful for those early years, because it was there that I first understood the gospel and experienced the support and love of a local church assembly.

Not long after I was saved, I encountered what has often been called the “Grace Movement.” I obtained reading resources that challenged my biblical hermeneutic. I also connected with believers established in a mid-Acts understanding of Scripture who were patient and gentle in helping me grow.

Right division resonated with me immediately, both intellectually and spiritually. Though young, I was already dissatisfied with the doctrinal confusion I had been receiving in a denominational setting. Right division satisfied my thirst to understand God’s word. It brought clarity, and it fostered deep comfort from the Scriptures as many things began to make sense.

Throughout my teenage and young adult years, I continued to grow in my understanding. I developed not only an appreciation for what I was learning, but also a strong desire to invest my life in sharing the wonderful truth of God’s word.

Yet my first baby steps in doing so also brought painful lessons. I learned that the truth of right division is not always received well. Over time, I became accustomed to hostility in denominational circles and eventually had to leave my denomination because of bitter rejection from those with whom I had once enjoyed sweet fellowship.

When Grace Circles Become Ungracious

That is when my experiences with the “Grace Movement” began in earnest: Bible conferences, visits to grace churches in other cities and states, correspondence with brothers and sisters in Christ, and increasing exposure to the movement as a whole.

Eventually, however, I was forced to acknowledge a reality that first disappointed me and later deeply disturbed me. The question formed in my thinking and ultimately became something of a mantra:

What grace? What movement?

Denominationalism has long been marked by sectarian rancor. Other theological circles I encountered could also be sharply contentious, sometimes even predatory or vindictive in their treatment of disagreement. I expected that, rightly or wrongly, from certain quarters.

What surprised me was discovering that much of what I encountered in “grace” circles could be just as severe. In some cases, it seemed even more so.

Really?

Really.

Confrontation or Edification?

1 Corinthians 15:33–34 — “Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.”

Is it just and proper for believers to attack other believers over differences in biblical understanding?

To be clear, I am not suggesting that error should never be addressed. Correction is sometimes necessary. There are times when confrontation is justified. Truth matters. Doctrine matters. Right division matters.

But correction must never become an excuse for fleshly conduct.

The real question is not simply, May I confront? The better question is, Am I seeking to edify?

Is the other brother or sister simply weak in the faith and in need of time, patience, and instruction? Where are they in their journey of faith? Have I invested prayer, effort, preparation, and personal care into this person? Am I aiming to restore, or merely to win? Is my desire to help them grow, or to prove that I am right?

Confrontation asks, “How do I expose this error?”

Edification asks, “How do I help this brother or sister grow in truth?”

That distinction matters.

The Problem Is Not Technology

It would be easy to blame social media for the sharp and acerbic atmosphere that often exists in grace circles. I would be delighted if the problem were that simple.

But it is not.

This dynamic existed fifty years ago. I had never seen a computer. I had not conceived of a cell phone, much less owned one. No, technology is not the root issue.

The issue was, and still is, character.

Christlike character.

The reality of Romans 6–8 ought to so inhabit the members of the body of Christ that we are known not for contentiousness, but for light.

Philippians 2:14–16 — “Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.”

Why is it that believers in Christ so often seem bent on confrontation rather than edification?

What is ambiguous about Paul’s instruction?

Speaking the Truth in Love

Ephesians 4:15–17 — “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind.”

Is there anything difficult about this model? Is the problem really a lack of comprehension, or is it a refusal to submit our conduct to the doctrine we profess?

Too often, these confrontations quickly descend into character assassination. Rather than assuming that another person may be sincere, even if sincerely mistaken, it has become common to question that person’s motives, sincerity, and character.

Even more troubling, the one doing the confronting often never seriously addresses the doctrinal issue itself. Instead, the assumption seems to be that doctrinal error or disagreement must be evidence of a character flaw.

That is dangerous.

It is also un-Pauline.

Ephesians 4:29–32 — “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.”

Before We Correct

I know the objections.

I know someone may say, “You do not understand what the other person said.” Or, “You do not know what they did.” Or, “You are cherry-picking verses to soften our responsibility to stand for truth.” Or perhaps, “This is not confrontation; this is care-frontation.”

I understand the objections.

But the objections must be weighed against Pauline truth. How we manifest truth matters. How we edify the body matters. How we correct error in speech and conduct matters.

It matters.

It really does.

Before correcting another believer, perhaps we should ask ourselves a few questions:

· Have I understood this person fairly?

· Have I prayed for them?

· Have I considered where they are in their growth?

· Am I trying to restore them or defeat them?

· Is my speech likely to minister grace to the hearer?

· Would I say this the same way if I were sitting across from them in person?

· Am I more concerned with defending my reputation than edifying Christ’s body?

These questions do not weaken our stand for truth. They test whether our stand for truth is being carried out in the Spirit or in the flesh.

An Inconvenient Truth

Romans 14:15–17 — “But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”

1 Corinthians 8:11–12 — “And through thy knowledge shall the weak brother perish, for whom Christ died? But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.”

Knowledge can be handled sinfully.

Truth can be spoken without charity.

Doctrine can be defended in a manner that harms the very brethren Christ died for.

That should sober every one of us.

The issue is not whether truth matters. Truth matters deeply. Doctrine matters. Right division matters. But the manner in which we contend for truth also matters.

If our speech wounds the brethren, if our knowledge destroys rather than edifies, if our manner contradicts the grace we profess, then we have not defended grace well.

We have contradicted it.

May we be known not merely for precision in doctrine, but for righteousness, peace, and joy in the Holy Ghost. May we follow after the things that make for peace and the things wherewith one may edify another. May isolated saints looking for fellowship find, among grace believers, not only rightly divided truth, but also patience, kindness, humility, and speech that ministers grace to the hearers.

Only then will the question “What grace? What movement?” find an answer worthy of the name.

[18] But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

God desires that the members of the Body of Christ operate upon His Word in all their decision-making day by day. And it is by His Word (Spirit) that the Saints would make proper Godly decisions based upon what is "that good and acceptable and perfect will of God." We have been given "liberty" by our Father to "live" unto Him in all Spiritual things. But this is done by 'utilizing our time' in Christ for godliness sake, not for our own sakes. In the verses above, Paul says, "and where the Spirit of the Lord is, there is liberty." Godly liberty of the Saints would be accomplished by walking by the "Spirit of the Lord" (the Word of the Lord) in the sight of God. And therein lies the key to how the Saints ought to walk and live “the rest of his time” in our “liberty.”

1st Pet.4:2] That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

And our ‘liberty life’ is a life in Christ Jesus that the “natural man” cannot fathom, or discern. He would view this type of life living as foolish, or when the Corinthians Saints judged Paul because of his walk in Christ, they counted him as a fool, but as Paul mentioned, he was a “fool for Christ's sake.” and when those that desire to live Godly in Christ Jesus they too will suffer persecution based upon others being not able to discern the life of the saint, nor the thinking of the saint, nor the doctrine by which the saint is now living in.

Gal.2:4] And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

[5] To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

And by our walking in 'Godly liberty' as sons and daughters by His Word, we are "free" from the bondage of the word, and traditions of men, but are given liberty, and a 'Godly freedom' by our Father to live, and make our decision based upon His Word alone. But oftentimes, the word "liberty" can be mis-used as a 'license to do what you will,' but the liberty that we have been given consists of being entrusted by our Father to make mature 'sonship decisions' as we have been matured by His Word. Israel also was taught that they will walk in the “law of Liberty” as we see in the verses below. The law of Liberty is the “way” that the saint would now live his life in Christ by the word of God and be a “perfect man” in the sight of God. This Liberty “law” that he would now walk in would be by the word of God Alone, and “his time” on the Earth would be spent to a ‘life living’ unto God, and not unto himself.

James 1:25] But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

James 2:12] So speak ye, and so do, as they that shall be judged by the law of liberty.

1st Pet.2:16] As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

Gal.5:1] Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Our 'Godly freedom time' as sons and daughters ought to be spent by walking in the doctrine of His Dear Son, and making our decisions based upon what we have been taught. But this world views "liberty" as freedom to walk according to this ungodly world. And even by some of those who are saved, they oftentimes confuse their liberty as a life to live freely in sin, knowing that they cannot lose their salvation. But this is not how our Father would have us to "think" about our liberty as mature sons and daughters in Christ. But there are many who would say that we have liberty in Christ, but that only spoken about when we are not walking as we ought, but instead our understanding ought to be that the Liberty that we have is a life of being no longer conformed to this world but being transformed by the renewing of our minds. And our lives in this ‘liberty life’ ought to be by ‘reproving” those things that we turn back unto, and 'abstaining from “every appearance of evil,” and desiring to “put on the Lord Jesus Christ,” and walk as lights in the midst of a crooked and perverse Nation, instead of continuing to make excuses for our walk in the works of darkness, and ‘excuse it away’ as our Liberty that we have in Christ.

Rom.6:1] What shall we say then? Shall we continue in sin, that grace may abound?

[2] God forbid. How shall we, that are dead to sin, live any longer therein?

[3] Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Rod Jones

Why did the saints at Pentecost have “all things common?”

Was God endorsing communism?

Uhh, no. God forbid.

Let’s read some key passages:

Act 2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Act 2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. Act 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles. Act 2:44 And all that believed were together, and had all things common; Act 2:45 And sold their possessions and goods, and parted them to all men, as every man had need. Act 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Act 2:47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

A Panoramic Snapshot

So after Peter’s first sermon (Acts 2:14-40), Luke steps back and gives us a broader picture. It’s like he’s zooming out to paint this panoramic snapshot of what’s happening with the converts, the established believers, and the 12 apostles.

Notice a few things here.

One of Peter’s key points was, “This is that which was spoken by the prophet Joel” (Acts 2:16-21). One cannot overstate how important those words were. Peter wasn’t establishing a new church for a new church age. He was saying that the miracles they were all witnessing had already been prophesied by Joel chapter two in the context of the end times. The outpouring of the Spirit was exactly what Joel said would happen… in the last days.

Peter also quoted what Joel wrote about the wonders that will take place in the end times - in heaven above, blood, and fire, vapour of smoke, and how the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.

In other words, the pouring out of the Holy Spirit is in the context of the end times. This is the prelude to the time of Jacob’s Trouble, or what we call the 7-year tribulation period. It’s as if Peter’s saying, “What you are seeing is precisely what was prophesied by Joel. The pouring out of the Spirit at Pentecost is the very event Joel had foretold in his book centuries earlier. This means that we’re headed into the time of Jacob’s Trouble. Time is running out. Judgment is coming in the Tribulation, and oh-by-the-way, God is mad at you for murdering His Son, your Messiah.”

There was no offer of a kingdom being made to Israel. The message was, “The end times is here, evidenced by the pouring of the Spirit prophesied by Joel, and therefore, you better turn or burn, because judgment is coming.”

Naturally, the crowd was deeply convicted. They were pricked in their hearts and asked, “Men and brethren, what shall we do?”

Peter called them to repent — to change their minds about Jesus Christ — and to identify with Christ through water baptism as part of Israel’s prophetic kingdom program. Three thousand people gladly received his word and were baptized that very day. Although that was likely a small fraction of the hundreds of thousands of Jews in Jerusalem at the time, this was still an incredible response.

In vs 43, we’re told that they were also terrified. Luke said, “fear came upon every soul: and many wonders and signs were done by the apostles.”

Why were they afraid?

Because they believed Peter. The signs and wonders meant the end times was here. They didn’t have the book of Revelation at the time, but there were enough prophecies about the Tribulation in the OT that they knew this would be a devastating time of great judgment (Jer. 30:6–7; Mal. 4:1) They knew the Tribulation was going to be bad. And they felt fear.

All Things Common

And this brings us to Act 2:44 And all that believed were together, and had all things common.

Notice first that it was only the believers who had all things common, not all of Israel. This was not political socialism or communism getting implemented in the nation of Israel. This was a supernatural spiritual practice being performed by believers only (see also Acts 4:32-35).

Why did they have all things common?

They were pooling their resources to survive the Tribulation. Every believer would have access to basic necessities when the judgments start coming.

During His earthly ministry, the Lord was all about His followers giving up all their possessions. He said, in passages like Luke 12:32-33, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.”

Why did He instruct His followers to give up all their stuff?

He explains why in vs. 37. “Blessed are those servants, whom the lord when he cometh shall find watching…” This was about being ready for His Second Coming.

In fact, the Lord spends the entire chapter warning them about being ready for the return of the Master, the coming of the thief in the night, and facing division. He commands the “Little Flock” here (the believing remnant) to liquidate specifically to prepare for this tribulation period.

Thus, all things common in Acts 2 & 4 is all about the people doing what the Lord commanded to prepare for the Tribulation and His Second Coming.

The thing about the Gospel of the Kingdom at the time is that if the kingdom is at hand, then inevitably Daniel’s 70^th week, the time of Jacob’s trouble, was also at hand. You cannot have one without the other. John the Baptist from the beginning was telling the people, “he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire” (Mat 3:11b-12). God had begun purging His floor and separating the wheat from the chaff with John’s baptism. John’s message was, essentially, “Get right with God now or die in judgment in the Tribulation, because He is already purging His floor.”

If the people of Israel didn’t accept Christ by faith and be water baptized (and later filled with the Spirit), they were going to die in judgment in the Tribulation.

It was always a turn or burn message throughout the Gospels.

Therefore, there was no point in holding on to any of their possessions anymore since it’s all going to be destroyed and burned up in the Tribulation.

You might remember how the Lord said in Matt 24:15–16, “When ye therefore shall see the abomination of desolation... Then let them which be in Judaea flee into the mountains:” If you owned a house, or a piece of land, you’re kinda tethered to the property. You will hesitate to abandon it. But by liquidating their assets then at Pentecost, the believing remnant would be free to go run into the mountains when it’s time. With the burden of all their possessions gone, they’ll be free to flee at a moment’s notice, especially when the Antichrist defiles the Temple.

Pentecost wasn’t about the apostles inventing some new economic / political system in Israel. This was about them leading the people to obey the instructions the Lord had already given and pooling their resources to survive the Tribulation.

Question: why sell their land if land was never supposed to be permanently sold under the law? Under the Mosaic Law, land was an inalienable inheritance of a tribe. If you fell into poverty and had to sell your land, it had to be returned to your family in the Year of Jubilee (Leviticus 25:23–28). But here at Pentecost with all these people permanently liquidating their land and their homes, the believers were showing that they thought the entire economy of the Earth was going to be wiped out because God’s judgments were coming in the Tribulation.

Holding onto a deed was pointless when the whole system is about to collapse, and the fallout is going to be a brand new kingdom on Earth.

Having all things common would also help those who would be betrayed by their families when the Tribulation came. Micah warned about this (Micah 7:6). The Lord also talked about this. He said in Luke 21:16, “And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.” So believers having all things common were protecting themselves and other saints who will be betrayed by their families. They had formed an interdependent, closed society where they could look out for each other’s well-being during a time of lawlessness.

All things common would also help them in the Tribulation when they are denied goods and services in the marketplaces. Even before the Mark of the Beast, there will be such hatred and persecution for believers that they won’t have any hope of buying or selling anything. The Mark of the Beast merely streamlines what would already be going on for years. By selling their properties early (Acts 2:45) and pooling liquid cash into a single, centralized fund managed by the Apostles, the community built for themselves a kind of insulated economic buffer for when they are denied access to the marketplace.

They brilliantly created this self-sustaining, underground supply chain to feed, clothe, and shelter the remnant when the global economy shuts them out.

There are also parallels here to the days when Israel was wandering in the wilderness. You might remember from the End of the Word Series how we kept making connections between the judgments during the tribulation and the judgments on Egypt in the Exodus. There are more connections.

When the Jews wandered in the wilderness, they had a similar communal system in place before reaching the promised land. Granted, they didn’t give up all their possessions. Everyone kept what little they owned – like their flocks and herds (Exodus 12:38), tents (Numbers 2), and all the plunder of Egypt (Exodus 12:35).

But they traveled light.

They had no major assets.

They owned no land, no buildings, which will be very similar to the believing remnant in the Tribulation. AND there was a Pentecost-style communal system regarding the manna from Heaven. It had to be distributed fairly according to the need. God wasn’t going to tolerate hoarding. If a greedy Israelite tried to gather extra manna to hoard or sell to his neighbor, it bred worms and stunk by morning (Exodus 16:20). In those days, there was this equal communal treatment of God’s supernatural provisions of food, which will happen again in the Tribulation. It’s up there in the mountains hiding in God’s divine protection when the believing remnant will be saying the Lord’s Prayer and asking God for their daily bread. And that food, probably manna, will be distributed equally according to the need.

Plus, there were legal mandates for the Jews in the wilderness about helping each other and helping the sick and the poor. There was the expectation that they’d have to give of themselves to help others survive and this is perfectly realized with the saints began having all things common at Pentecost.

Remember Joseph and the coat of many colors and the famine in Egypt? Joseph famously gathered and centralized Egypt’s grain during the years of plenty so that it could be rationed out during the famine (Gen. 41:34-57, 47:13-26). The Apostles would have been doing the same thing with everything that was all things common. This ensured that when believers are shut out of the market, especially when the Mark of the Beast system arrives, resources were already consolidated under trusted, Spirit-filled leadership to be rationed out to saints.

I’ve also heard it said many times in grace circles that all things common was a dress rehearsal for life in the Kingdom. I used to think that way also, and I said that quite often on the podcast.

I don’t think that way anymore.

There’s a big difference between all things common at Pentecost and life in the millennial kingdom. At Pentecost, they owned nothing. In the kingdom, they’ll own everything. The Lord said in Psa. 2:8, “I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” Uttermost parts of the Earth means that they will possess the entire Earth, from one end of the globe to the other.

Pentecost was characterized by voluntary poverty, voluntary liquidation of all their assets, but the Kingdom is characterized by global ownership of everything, along with immense personal wealth, as part of their inheritance from God. This is a major contrast. This is the difference between liquidation vs. inheritance. When you’re selling all your property, you’re giving up all your assets. With inheritance, you’re gaining new assets.

Summation of All Things Common

1. Only the believers had all things common, not all of Israel.

2. This was about them pooling their resources for the sake of surviving the Tribulation.

3. By permanently liquidating their land and their homes, the believers were showing that they thought the entire economy of the Earth was going to be wiped out because God’s judgments were coming in the Tribulation.

4. Believers were also helping to protect themselves and other saints who will be betrayed by their own families.

5. Plus, this communal all things common system would help them through the period when they are denied goods and services in the marketplaces.

6. There are parallels to the Jews wandering in the wilderness and Joseph preparing for the famine in Egypt.

7. This was not a dress rehearsal for life in the Kingdom. At Pentecost, they owned nothing. In the kingdom, they’ll own everything. What was, in fact, a dress rehearsal for life in the Kingdom was their singleness of heart (Acts 2:46-47; cf Ezek. 11:19-20).

What They Did Not Know

Of course, what Peter and the believing remnant did not know — and could not have known — was that God would soon interrupt that prophetic timetable and do something nobody saw coming. He would put off His judgment onto the world and extend grace to everyone on the planet through the new Gospel of Grace given to the Apostle Paul to tell the world. God would usher in a temporary Dispensation of Grace. God had many times before inserted gaps into prophesy. So God paused the prophetic program, inserted a gap – this dispensation of grace – and then He’ll return to the prophetic program.

[This article is from my notes for my message on All Things Common as part of my new series on the book of Acts.]

Baptism is one of two rites most churches recognize as ordinances of the New Testament church, alongside the Lord’s Table. Few topics generate as much confusion — or as much unnecessary division among believers.

A common evangelical doctrinal statement frames it this way:

That is the traditional, evangelical, largely Baptist understanding of baptism. Not every church shares it. Some understand baptism quite differently, while still affirming its necessity and importance — a position that can sound confusing at first. What follows aims to do two things: lay out clearly what Scripture actually teaches on the subject, and, to be forthright about it, make the case for it.

Why This Matters

This is not merely an academic question.

Picture a woman who wants to get involved in ministry at her church but doesn’t believe in water baptism the way that church defines it — so she’s barred from serving until she submits to it there. It’s a common story. Picture, too, a man baptized as a young believer in the church he grew up in, who later finds that neither a seminary discount nor membership in a new church is available to him unless he is baptized again, this time by their hands.

Scenarios like these have enormous practical bearing on service and fellowship in the church. Not to mention they can be extemely discouraging. This discouragement can even intensify when those same individuals go to scripture and see none of what some churches or seminaries even do or claim is in God’s Word. Too often it reduces to this: a congregation knows its numbers, knows its members, based on who has been water baptized by its own hands. That is a form of Corinthianism — the very pattern for which the believers at Corinth were corrected. The aim here is to leave the reader instead with what Paul sets forth in Ephesians 4 as the one baptism: to know what it is, to know when it takes place, and to let it be the ground of fellowship between believers — a ground that transcends local church membership and denominational lines. Imagine the local church as it ought to be - believers recognized by that which they profess as faith in Christ, His person, work, and merit - not an ordinance administered by man’s hands.

Paul writes in Ephesians 4:1–6:

I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.

Paul is addressing unity — how to walk in it, how to forbear one another in love, how to keep it. He grounds that unity in a series of realities: one Spirit, because the Godhead is one; one Lord, the second Person of the Godhead; one God and Father; and one body, since there is one church, not two. But notice also: one baptism.

It is easy to read past that phrase, or to assume it simply means water baptism performed by human hands. Many assume baptism and water are synonymous — that there could be no baptism without water. But Scripture does not support that assumption nearly as firmly as tradition suggests. Water is a real and significant thing in biblical history, but as redemptive history advances, its role becomes increasingly symbolic, and eventually it recedes from the picture of baptism altogether. To see that clearly, it helps to work through Scripture in four stages: define baptism, survey the doctrine of baptisms (plural), trace water baptism as it is progressively revealed and progressively fades, and then arrive at what this one baptism actually is.

1. Defining Baptism

A working definition, gathered from a collection of passages, proves useful here: baptism is a purification or cleansing unto sanctification and a new identification. Some kind of washing takes place — not always by water — that results in a separation from what once was to what now is (sanctification), and issues in a new identity.

Scripture bears this out through numerous washings, not just one. Hebrews 9:7–10 describes the Levitical priesthood:

But into the second went the high priest alone once every year, not without blood, which he offered for himself and for the errors of the people: the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing... which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Notice: divers washings — plural — and carnal ordinances, having to do with the flesh, the body, external things. And notice the timing word: until. These washings were time-stamped. There would come a time when they were done away.

The Old Testament confirms this plurality. In Leviticus 15, various uncleannesses — not necessarily sins, but ceremonial impurities — required washing with water before a person was pronounced clean (Leviticus 15:14, 25–27). In Numbers 31:22–23, purification came not only by water but by fire, depending on the material. In Exodus 29:4, Aaron and his sons were washed with water as part of their consecration to the priesthood. Cleansing, in that context, became the doorway to a new identity — the priest was set apart, washed, anointed, and given new standing in relationship to God.

The New Testament likewise identifies more than one agent of cleansing: the blood of Christ (1 John 1:7), the washing of water by the Word (Ephesians 5:26), and the washing of regeneration and renewing of the Holy Ghost (Titus 3:5). Paul tells the Corinthians plainly: “Ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Corinthians 6:11). Notice the agent there — the Spirit of God, not human hands, and not literal water.

2. The Doctrine of Baptisms

Hebrews 6:1–2 speaks of “the doctrine of baptisms” — plural — as part of the foundational principles the Hebrew believers were being urged to leave behind in order to go on to maturity. That single phrase should stop us: Scripture itself acknowledges more than one baptism, and instructs believers to move past them, not to keep re-administering them. Now, surely, we recognize in “The Great Commission” the Lord commands the nations to be “baptized” and whoever believes and is baptized is saved (Matt. 28:19; Mar. 16:16) but more on this in point 3.

Consider Matthew 3:11, where John the Baptist says of Christ: “I indeed baptize you with water unto repentance, but he that cometh after me... he shall baptize you with the Holy Ghost and with fire.” One verse. Three baptisms. Two baptizers. Water, fire, and the Holy Ghost are not the same element, and John and Christ are not the same baptizer. We learn later in the gospels that Christ didn’t baptize it was his disciples (Jn. 4:1-2).

Consider also 1 Corinthians 10:1–4, where Paul writes that “all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea.” Israel went through the Red Sea dry-shod — a dry baptism, yet a real one, marking their new identity as a nation separated from Egypt. When the word baptism appears in Scripture, water should not be assumed by default. The text itself will not permit it.

Two chapters later, Paul makes the connection explicit: “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit” (1 Corinthians 12:13). If the baptism under Moses produced unity, equality, and shared provision among Israel, and if believers’ baptism into one body produces that same equality and fellowship in Christ, why does water baptism so often become a ground of division in the church at large?

That question was not hypothetical for the Corinthians. Paul had to address exactly this in 1 Corinthians 1:10–17, where factions had formed — “I am of Paul,” “I of Apollos,” “I of Cephas” — and Paul asks pointedly, “Were ye baptized in the name of Paul?” He goes on: “I thank God that I baptized none of you but Crispus and Gaius, lest any should say that I had baptized in mine own name... For Christ sent me not to baptize, but to preach the gospel.” Here is an apostle, writing after the death, burial, and resurrection of Christ, thankful he had done little water baptizing — precisely so no one could claim to belong to him by it. Alongside Hebrews 6, which tells believers to leave the doctrine of baptisms behind, and Hebrews 9, which time-stamps the diverse washings, this is not a favorable picture for making water baptism an ongoing church ordinance whether for church membership or not.

3. Water Baptism: Progressively Revealed, Progressively Fading

None of this denies that water baptism was real and significant in its time. But Scripture shows it receding as redemptive history advances.

At Pentecost, believers were water baptized, and shortly after, the Spirit came upon them — matching the pattern of Matthew 3:11. But the pattern is not uniform. In Acts 10, Cornelius and his household believed and received the Spirit before they were water baptized, catching Peter off guard. And in Acts 19:1–6, Paul meets disciples at Ephesus who had only known “John’s baptism.” When they heard about Jesus, “they were baptized in the name of the Lord Jesus” — a text that does not mention water at all (typically the assumption is there was water involved which would mean that he most likely was dunked or sprinkled twice), only that they were baptized “when they heard this.”

From that point forward, water baptism largely disappears from the narrative. Even at the end of Acts, when Paul is under house arrest in Rome and people are believing his message, he is not found administering it. Romans through Revelation — the bulk of the church’s instructional letters — are nearly silent on water baptism. In the pastoral epistles, where Paul gives Timothy detailed instruction for ministry, he never once tells him to administer water baptism to new believers. An argument from silence isn’t the strongest argument, but that silence, set against a document that elsewhere speaks so specifically to church practice, is telling.

Even Peter’s later reference in 1 Peter 3:18–21 confirms the pattern rather than undermining it. Reflecting on Noah’s ark, Peter writes: “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ.” In the parenthesis there is clarity — almost certainly anticipating that his readers would assume he meant water — and explicitly rules it out. Peter’s parenthetical focus isn’t fleshly filth washing, but conscience filth washing. The baptism that saves is not an outward washing of the flesh; it is the answer of a good conscience toward God, now laid hold of by faith in the risen Christ.

4. The One Baptism

This brings us to Romans 6:3–4: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?... that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”

This baptism is not performed by human hands. The baptizer is the Spirit of God; the element is the Person of Jesus Christ Himself — His death, burial, and resurrection. It happens the moment a person believes the gospel: that we are sinners, dead in trespasses, under wrath — and that Christ took our place, bore our sin, and rose again. When a person believes that, their relationship to sin changes — not because of an event on a certain day involving water, but because they were, by the Spirit, placed into Christ. There may be no felt emotional experience attached to it. But it happens, and it is settled.

This is the one baptism of Ephesians 4 — the baptism that grounds unity among believers, because every Christian (one that truly believes in Christ and His atoning and redemptive work for them), regardless of church membership or denomination, has been placed by the same Spirit into the same Christ. No one becomes part of the family of God by joining a local church. A person becomes a member of Christ’s body the moment they believe the gospel. A local church, at its best, is simply a local expression of people trying to live in accord with that truth.

A Gentle Appeal

Baptism, then, is not optional — Scripture is emphatic that it is necessary for eternal life. But it is the Spirit’s baptism into Christ, not an ordinance administered by hands, that saves and unites. Many believers hold both the one baptism and water baptism together without seeing any tension between them; the difficulty comes less from believing in water baptism itself than from what churches sometimes build on top of it — restricting service, fellowship, or membership to those baptized by their own hands, in their own name, and often times make the one baptism of none effect by their holding on to a principle Paul thanked He was sent to do, Hebrews says to leave in view of its time stamp, and Peter inserts such baptism is the answer of a good conscience toward God by faith in the resurrected Lord.

For those who hold to the traditional view, none of this is meant to condemn, nor is the aim simply to win an argument. It is an invitation to consider these texts prayerfully. And for those who find this case something to study further, please do. For those that find it persuasive, the appeal remains the one Paul makes in Ephesians 4: walk worthy of your calling with lowliness, meekness, longsuffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. Don’t cause practical division by how to communicate truth. Have empathy. Have understanding. Be gentle. Be meek. Where there is opportunity, share this truth — but leave people where they are, and love them regardless. Remember they are not a part of the body of Christ because they believe in water baptism or that it has receded - they are part of the body of Christ because they believed the gospel of Christ and the Spirit baptized them in the same body you are in.

It is not being identified with a particular church, but with Jesus Christ, that makes believers one. That is the wisdom by which fellow believers ought to view one another — remembering what the Spirit of God did, once and for all, the moment each of them believed.

Look Up,

—Josh Strelecki, Pastor-Teacher

Is the grace movement facing a crisis? I think it is.

I see a shrinking pool of grace pastors and a shrinking pool of grace churches across the United States.

I don’t have hard data. This is just based on conversations I’ve had over the last few months. For example, a saint recently told me about two small grace churches in Florida that basically disassembled because the pastors, due to age or illness, couldn’t pastor anymore. There was no one to replace them. And so the assemblies broke up. Fizzled out. Fell apart.

How long has Altoona Bible Church been looking for a pastor? How tough do you think it’s going to be for Grace Life Bible Church to replace Bryan Ross?

I look around and I wonder...

Who’s out there who can step up and meet this spiritual need?

Who’s going to stand in our pulpits years from now?

Who’s going to help bring the message of grace to the next generation?

Who’s going to mentor young believers?

Who’s going to write another generation of grace books?

Who’s going to plant churches in towns desperate for truth?

Over at Easy Believer, managed by Sharon McEntee, we know of roughly 180–190 churches and organized fellowships in the United States. Think about that. We’re talking about less than 200 churches in a nation of over 340 million people.

I’d say that is absolutely a crisis.

The Philippines have 1,000 churches. Our country has less than 200.

And, as far as I can tell, that number is shrinking.

Of course, the grace movement has never had an abundance of laborers. We’ve always been small. Truth has always been a narrow gate (Matt. 7:14). We’ve always depended upon ordinary people who love right division enough to sacrifice their time, their retirement years, and sometimes their careers and financial gain so that people can not only be saved but also know who they are in Christ and be blessed by hearing about the extraordinary riches of God’s grace.

This has always been and will always be the only way our movement can survive.

Not because we have celebrity pastors online. But because we have faithful saints in cities establishing churches.

We need those people now more than ever.

We need all the normal believers out there in the U.S. living normal lives to step out of their comfort zones and do the hard work of establishing fellowships in their local communities. We also need men willing to study and step up and teach.

The Pauline Design

I’m also very concerned that there is a shift in the way people are thinking generally now because of the internet. If a grace church closes, a lot of saints may well think, “Well, I still have Pastor so-and-so and Pastor so-and-so online. So I’ll just watch them.” And then totally forsake fellowshipping with the saints.

This was never the Pauline design.

This is not what’s best for you spiritually.

The Pauline design is for the existence and proliferation of local grace churches. God wants you to have personal fellowship with other saints. The Pauline design is 2 Tim. 2:2 - men in your local assembly being mentored and teaching. They have to be studying for themselves, as good Bereans, and then stepping up and teaching and passing on that grace message to future generations.

I once listened to all of C.R. Stam’s radio programs. People would write in, and tell him, “I don’t have a grace church where I live. What do I do?”

Stam would say, essentially, “You’ve got your work cut out for you.” In other words, you’ve got to get the message of grace out in your local community and do the hard work of establishing a church yourself.

He’s right. Nobody’s going to do it for you. You have to do it yourself.

We have always been and always will be - grassroots.

And right now, the grace movement desperately needs pastors. The grace movement also desperately needs more churches.

People are not truly edified by simply listening to grace pastors online. They are edified by attending a local church in which they see other saints living out the doctrine. They are edified by personal interactions with other saints, developing those loving relationships, and serving each other.

This has always been God’s design for every grace believer.

Don’t believe me? See Rom. 12:4-5, 14:19, 15:14, 1 Cor. 12:12–27, Eph. 4:11–16, Col. 3:16, 1 Thess. 5:14, Titus 2, Phile. 1:2, and 2 Tim. 3:10.

Consumers of Grace

I also can’t help but wonder if many of us in this country have unintentionally become consumers of grace instead of stewards of the doctrines of grace.

We have men teaching online today.

Thousands of hours on YouTube.

Podcasts.

Articles.

Books.

Conferences.

Online schools.

Never in history has it been easier to find and learn the Word rightly divided.

But learning the doctrine was never supposed to be the end game. Grace is supposed to transform your life, and grace should inspire ministry in your own life. Grace is supposed to motivate your service to God.

And you need to make sure the grace message will be passed on to others where you live.

I thank God for livestreams and podcasts (especially ours!). I love interacting with the saints. There is a time and a place for all of this. But online ministry was never meant to replace real, personal, local churches. You can’t mentor someone through a YouTube comment section the same way you can over a cup of coffee and an open Bible. You can’t shepherd a flock with algorithms.

Paul also never portrayed grace churches as spectators sitting comfortably at home, disconnected from each another, while a handful of men carried the entire movement on their shoulders with online videos.

In Paul’s epistles, you don’t see an audience watching ministry — you see a local body engaged in ministry. Every member plays a role. Some teach publicly. Others evangelize. Others encourage. Some host churches in their homes. Others labor in prayer. Others give financially. Others refresh the saints with love.

Paul continually thanked believers for their fellowship in the gospel because they were also partners in the labor, not merely consumers of doctrine (Phil. 1:3-7).

The local church wasn’t designed to function like a theater where a few perform while everyone else watches. It is a family where every member contributes to the spiritual health of everyone else.

The body functions because every joint supplies something.

And when too many people decide someone else should do all the work...

…we’re in trouble.

Not long ago, I was in another conversation about grace churches and the future of the grace movement. A saint wondered, “Will there still be grace churches? Are churches going to die out?”

That’s a legitimate concern.

Although I’d say the better question is...

“Will there still be grace people willing to sacrifice to carry the torch?”

Churches don’t disappear because the truth stops being true. Churches disappear because faithful laborers become too few.

Big Picture

I’ll just highlight a few problems I see in the grace movement now:

· I think we need to do better about mentoring young men in local assemblies, because that is what 2 Tim. 2:2 is all about.

· If you’ve gone through Grace School of the Bible, you really need to be teaching and helping to build-up a local assembly. To go through that school for your own spiritual edification and not be teaching somewhere is total cop-out.

· I can’t help but wonder how many grace believers live in the same city and don’t realize there are other grace believers in that same city. And they’re all watching videos online because there isn’t a church when they could be fellowshipping with each other. If you have just one other person in your city who knows grace, then that person is your new church, and you must meet regularly.

· Just because great teachers exist online, that doesn’t mean you can neglect personal fellowship with other saints in your own city.

· And finally, churches need to be places of encouragement for new teachers. Churches have to be encouraging young men to go into the ministry and learning how to serve this seemingly-perpetually struggling movement.

Maybe the next grace pastor is reading this article right now.

Maybe he’s listening to our podcast while driving to work.

Maybe he’s leading his family in Bible readings every night.

Maybe he’s teaching a Sunday School class.

Maybe he doesn’t even realize how God can work through him and use him in ways he has never imagined.

Maybe it’s you.

We need you.

The Apostle Paul teaches the Corinthian Saints about selfless love and charity unto others here in chapter 9, but as he mentioned in verse 24 of chapter 8 it is his desire that they would show forth Selfless Love unto others, and this show of love is to the edifying of the Saints, and this show of love is designed to edify the Saints, but most often times it is looked upon as supplying for their necessity only, and not to edify so that they too will learn the Selfless Love of God themselves.

2nd Cor.9:1] For as touching the ministering to the saints, it is superfluous for me to write to you:

[2] For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

[3] Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

[4] Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

The Apostle Paul 'boasted' of the Saints to the other Saints that these Saints had begun to learn the love of God. And Paul desired that they're active love would produce an "abounding" Grace and charity unto the other Saints. This does not mean that God is going to bountifully bless these Saints, but what it means is by their charity being given to others, that act of charity wouldn't turn edify, and teach the other Saints that same selflessness as these Saints learned from Christ's selflessness for us.

[6] But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.

[7] Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

[8] And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:

And the issue about sowing and reaping is not of a Godly blessing unto the Saints, but it is a charity for charity if you will, meaning these Saints would act in charity and their example would now abound to the other Saints. And being a cheerful Giver is one that desires out of selflessness to give, and this type of charity is something that is from the heart and not because of any certain type of day, or circumstance. God loves a cheerful Giver, his love is selfless, and he desires that we too would desire to give regardless the day, the time, but that our heart truly out of love desires charity.

And most often times this verse is used in the churches as a ‘motivation’ to give ro the church, but if the church taught Selfless Love unto Saints, they would not have to use these verses each Sunday to get people to give unto the church, that is not being a cheerful Giver if someone has to ask you each week to give. This is not how Paul taught the Corinthian Saints about selfless giving, notice in the verses below Paul teaches that if the Saints are not operating upon the Selfless Love and charity of Jesus Christ, Paul is not going to act as their ‘tutor and governor’ and force them to give by any other method, but by the Living Word of the Living God living within them to do so. And this type of love ought to ‘simulate’ God’s selfless love as we “let love be without dissimulation.”

2nd Cor.11:9] And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

2nd Cor.12:13] For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong.

[14] Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

[15] And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

[16] But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

Rod Jones

A Reassessment of a Mid‑Acts Slogan

Within certain circles of mid‑Acts dispensationalism, the slogan “Not Our Mail” has gained traction as a shorthand for distinguishing the Mystery revealed to Paul from the prophetic program given to Israel. While the desire for clarity in right division is commendable, the slogan often functions in practice as a hermeneutical barrier that excludes large portions of Scripture from the church’s doctrinal, ethical, and pastoral formation. This exclusionary use of the phrase is not only unwarranted — it is contrary to Paul’s own teaching and practice.

Years ago, while mentoring a young preacher, several men in our congregation objected when he taught from the Old Testament. Their concern was not with his exposition, but with his choice of text. “That is not our mail,” they insisted. Their interpretation of 2 Timothy 2:15 implied that all Scripture outside Romans through Philemon be treated as irrelevant to the Body of Christ. The rigidity of this position troubled me then, and it troubles me still, because it risks undermining the very Pauline distinctives it seeks to defend.

A corrective is needed — and Paul himself provides it.

I. Paul’s Foundational Claim: All Scripture Is Profitable

2 Timothy 3:16–17

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.

This text is decisive. Paul affirms the profitability of “all Scripture”, not merely the body of his own epistles. He identifies four distinct functions of Scripture — doctrine, reproof, correction, instruction in righteousness — and asserts that these functions together equip “the man of God” for “all good works.” Timothy, a minister in the Body of Christ, is made complete not by a subset of Scripture, but by the whole.

This passage provides a natural framework for evaluating the claim that the Old Testament is “not our mail.”

II. Doctrine: Scripture Teaches the Church What Is True

Doctrine concerns the content of truth — what God has revealed about Himself, His purposes, and His ways. Paul repeatedly draws doctrinal instruction from the Old Testament when addressing the Body of Christ.

Examples include:

• Romans 4 — Abraham’s justification as the pattern of faith

• Galatians 3 — Abraham, the law, and the promise

• Romans 9–11 — Israel’s history and future within God’s redemptive plan

• 1 Corinthians 10 — Israel’s wilderness experience as theological instruction

Paul’s doctrinal use of the Old Testament is not incidental. It is deliberate and authoritative.

Romans 15:4

For whatsoever things were written aforetime were written for our learning…

The Old Testament is not about the Body of Christ, but it is for the Body of Christ. Paul’s own hermeneutic affirms its doctrinal value.

III. Reproof: Scripture Exposes Error and Warns the Church

Reproof confronts sin, error, and spiritual danger. Paul uses Israel’s failures as reproof for believers today.

1 Corinthians 10:1–11

Now all these things happened unto them for ensamples: and they are written for our admonition…

Paul recounts Israel’s idolatry, unbelief, and murmuring — not as historical curiosities, but as admonitions for the church. If the Old Testament were irrelevant to the Body of Christ, Paul would not employ it as a means of reproof.

The Old Testament reproves the church by revealing the consequences of unbelief, the dangers of pride, and the necessity of obedience — themes Paul applies without hesitation.

IV. Correction: Scripture Restores Right Thinking and Living

Correction is restorative. It does not merely expose error; it redirects the believer toward truth. The Old Testament provides numerous examples of divine correction, and Paul uses them pastorally.

• David’s forgiveness (Rom 4:6–8)

• Elijah’s despair and God’s response (Rom 11)

• Israel’s remnant (Rom 9–11)

These narratives correct misunderstandings of God’s character, His faithfulness, and His dealings with humanity. Paul treats them as instructive for the church.

V. Instruction in Righteousness: Scripture Trains the Church in Godly Living

This final function — “instruction in righteousness” — is especially significant. It refers to the formation of moral character, the cultivation of virtue, and the shaping of godly conduct. The Old Testament excels in this domain.

Wisdom literature in particular provides timeless instruction:

• Proverbs teaches practical wisdom

• Psalms teaches worship and trust

• Job teaches endurance

• Daniel teaches courage

• Joseph teaches integrity

• Ruth teaches loyalty

• Nehemiah teaches leadership

These virtues are not “Israel‑only.” They are universally applicable to God’s people.

Paul himself applies Old Testament righteousness instruction directly to the Body of Christ.

1. Ephesians 6:2 — The Fifth Commandment Applied to Gentile Children

Honour thy father and mother; (which is the first commandment with promise,)

Paul quotes Exodus 20:12 and Deuteronomy 5:16 verbatim and applies the commandment to Gentile children in a Gentile assembly. This is not a mere illustration; it is moral instruction grounded in the Law but now fulfilled under grace.

Paul’s use of the commandment demonstrates that Old Testament righteousness instruction remains relevant moral truth for the Body of Christ.

2. Romans 12 — Paul’s Ethical Teaching Echoes Proverbs

Romans 12 is saturated with wisdom‑literature ethics:

• “Be not wise in your own conceits” (Rom 12:16) echoes Proverbs 3:7.

• “Vengeance is mine; I will repay” (Rom 12:19) quotes Deuteronomy 32:35.

• “If thine enemy hunger, feed him” (Rom 12:20) quotes Proverbs 25:21–22.

Paul’s moral exhortations are not innovations. They are rooted in Old Testament righteousness instruction, reframed within the context of grace.

3. Colossians 3 — Paul’s Moral Vision Mirrors Wisdom Literature

Colossians 3 continues this pattern:

• Paul’s sin lists mirror Proverbs.

• His relational ethics echo Psalms.

• His exhortation “do it heartily, as to the Lord” (Col 3:23) reflects Ecclesiastes 9:10.

• He explicitly encourages the use of Psalms (Col 3:16).

Paul does not treat the Old Testament as obsolete. He treats it as spiritually formative.

VI. The Result: A Fully Equipped Minister

Paul concludes his statement in 2 Timothy 3:16–17 with a purpose clause:

That the man of God may be perfect, throughly furnished unto all good works.

Timothy — a minister in the Body of Christ — is equipped by all Scripture, not merely Paul’s epistles. These are the same scriptures that Timothy had read and and been immersed in all his life. 2Timothy 3:15 – “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” If only Paul’s writings were “our mail,” Timothy would not be “throughly furnished.” But Paul insists he is — because all Scripture furnishes him.

This is a pastoral point as much as an academic one: ministers today impoverish their congregations when they restrict themselves to a narrow portion of the canon.

VII. Right Division Without Wrong Division

Paul’s revelation of the Mystery is essential. It distinguishes the Body of Christ from Israel and clarifies God’s dispensational program. But right division does not require the exclusion of Scripture. It requires the proper application of Scripture. It is understanding all the scriptures in their proper context – and application, or exclusion, within that context.

The danger of overstating our case is real. When we insist on something Paul never taught, we risk undermining the very truths we seek to defend. Unnecessary division leads to confusion, suspicion, and spiritual harm.

A balanced approach recognizes:

• All Scripture is for us (profitable, instructive, formative).

• Not all Scripture is about us (prophetic program vs. Mystery).

This distinction preserves Pauline truth without diminishing the rest of God’s inspired Word.

Conclusion

The slogan “Not Our Mail,” when used to exclude the Old Testament or the Gospels from Christian doctrine and practice, is inconsistent with Paul’s own hermeneutic. Paul affirms the profitability of all Scripture, employs the Old Testament extensively, and applies its righteousness instruction directly to the Body of Christ.

Right division clarifies our identity — it does not restrict our reading list.

To deny the profitability of Scripture outside Paul is, ultimately, to deny Paul himself.

Let us therefore hold firmly to Pauline distinctives while embracing the full counsel of God, allowing all Scripture to perform its God‑ordained work of doctrine, reproof, correction, and instruction in righteousness.

:13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

:14] But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

[15] And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

[16] All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

[17] That the man of God may be perfect, throughly furnished unto all good works.

The word “salvation” has different definitions based upon the context and application of what is being taught. And in the context of 2nd Timothy chapter 3, The salvation mentioned here it's not referring to salvation from the debt and penalty of sin against the man, but rather it is a unique salvation that gives the Saint salvation unto being perfect, as the man of God. And this perfection is done by the holy scriptures, this perfecting is being done within the Saint by “that which is perfect.” The “wiles of the devil” begins to ‘ramp up’ the attack against the son who now desires to “live godly.” And Satan’s “evil men and seducers” consist of one form of attack against the son who now desires to live godly. And notice in verse 13 Paul says, “BUT evil men and seducers shall wax worse,” it seems as though one of Satan’s responses to the son now living godly is that his ministers would cause opposition to the Ministry, and persecute those who desire to live godly. This is where the knowledge of the will of God in all wisdom and Spiritual understanding and being perfect will “save” the son from the effects of these things, whereby he can be “thoroughly furnished unto all good works.”

2nd Tim.2:7] Consider what I say; and the Lord give thee understanding in all things.

[8] Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

[9] Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.

[10] Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.

And notice Paul says that he suffers trouble as a evil doer, Paul is receiving persecution, he is being attacked by the policy of evil because he is living godly, this means he is walking and laboring in the likeness of Christ. And Christ himself was hated by the men of this world, and So are those who are also being conformed to the image of this son of God. There is salvation found in the word of God to give the son strength and godly peace and godly comfort when he is persecuted by the policy of evil. Paul teaches Timothy that he too can receive the salvation found in the scriptures which is able to save him from the policy of evil, and those that hears him as well.

1st Tim.4:15] Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

[16] Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

1st Tim. 3:6] Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

And as we see in the verses above, being a “novice” could cause those who are ignorant to the will of God to “fall into the condemnation of the devil.” And the Saint needs salvation from the lack of understanding of the will of God, and this is accomplished by being “wise unto salvation” through the truth of scripture. And because all scripture is ‘profitable’ unto the son to be “perfect,” there is a “evil” and ‘deceitful’ way of the adversary and his ministers to teach from “all scripture,” but have a desire to teach “another gospel, which is not another.” And our Father knows the “wiles of the devil” to “be like the Most high,” and the ‘plan’ that he has as the “prince of the power of the air” to have the men of this world to follow his “course,” and not God’s will. And as we can see in the verses below, there are some who could be “taken captive” by the devil because; instead of “acknowledging of the truth,” they are some who reject godly edifying, and by doing so, they “oppose themselves.” But notice the “salvation” from being caught in the devil’s “snare,” Paul says, “that they may RECOVER themselves.” And when someone ‘recovers themselves,’ they save themselves from something. And this particular salvation is accomplished by their acknowledgement to the scripture in truth, and taking heed unto their ungodly thinking that caused them to be caught in the snare of the devil to begin with.

2Ti 2:25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2Ti 2:26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

Rod Jones

1^st Tim.3:6] Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

[7] Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

The Apostle Paul Mentions that the bible teacher could fall into the “condemnation of the devil.” This means he could fall into a specifically designed ‘way,’ or ‘life’ called the devil’s condemnation, but what exactly does that mean? In Romans chapter 8 verse one and verse 2, Paul , “there is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. There is A condemnation life that the Saint could now live, or a life after the spirit that he could live unto God, but that condemnation life is a life that is not unto God but it is a life that the Saint would live unto his own flesh, but not just his flesh, but unto Satan. This is the condemnation of the devil, this is a life without the spirit of God in Christ, and without the spirit of God, the Saint is going to live by his carnal mind, instead of living by the living word of God, which is the spirit of God.

Col 1:9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;

Col 1:10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

Col 1:11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

Paul says, “lest being lifted up with pride,” because when a Bible teacher is a novice, he has a lack of understanding in “the will of God.” This does not mean that he is a novice in the knowledge of the bible verses, but this means that he is a novice in the will of what God is actually doing today, and what Paul is going after is, the Saints must know the will of God in all “wisdom and Spiritual understanding. This means the Saint must know what is the “good” in God’s sight, he must know what is the evil in God’s sight, and what he ought to abhor, and what God is actually doing today, and what God is not doing, and also not being ignorant of Satan’s devices. And once the Saint is filled with the knowledge of his will in all wisdom and spiritual understanding, he is able to now walk worthy of the Lord unto all pleasing with the spiritual mind. The carnal mind and walking in the flesh cannot please God, but the man of God now could be strengthened with all might by the word of God because he is now increasing in the knowledge of God. And as the verses say below, it is by all scripture that we are strengthened, and perfected unto godliness whereby the perfect man is now able 2 walk in instruction in righteousness, and he too can teach the doctrine which is according to godliness unto others, he is a man of God who has the spiritual foundation of the will of God and now he can grow and increase in knowledge by the word of God.

2Ti 3:13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

2Ti 3:14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

2Ti 3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

2Ti 3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

2Ti 3:17 That the man of God may be perfect, throughly furnished unto all good works.

Finally, it is by the word of God that the Saint is perfected, and proper establishment in the will of God is essential to the growth and development of the Saint. The word that Paul uses is that it is “profitable,” and it is profitable for the man of God to be perfect, and to be a son of God who is not a novice. This is understanding the will of God, but oftentimes many preachers are a novice in the wisdom ‘of the will of God in all spiritual understanding.’ The man of God is going to continue to grow in the word of God, but he must first have a spiritual understanding of the will of God, this gives him a foundational doctrine to build upon; which is “the doctrine which is according to godliness.” And this doctrine concerns the man of God having the spiritual mind of Christ, and operating upon the selfless love of Christ as well. But today, there are many Bible teachers teaching the word of God, but not according to His will, and they are a novice in understanding, hence they will fall into the devil’s condemnation because the devil desires that man would continue to counterfeit the word of truth and follow after his designed course for this world as he continues to ‘deceive and be deceive.’

Rod Jones

We have in the grace movement seen over the years cautionary tales about the consequences of having unqualified elders on church boards. We published articles yesterday on the purpose of church boards along with the essential 24 qualifications to be an elder.

A church board is not a political game in which a pastor needs to stack a bunch of guys who support him so he can protect his job.

The church board exists to do far more than make decisions about budgets, buildings, and maintenance, though those responsibilities are important acts of stewardship. Paul told the elders in Ephesus “to feed the church of God, which he hath purchased with his blood” (Acts 20:28). He means more than just teaching Pauline doctrines rightly divided. These elders were to embody those doctrines. Being an overseer means they were to ensure that every sound doctrine of grace, every principle of love and grace, is applied to every aspect of that church. They were to ensure that the grace of God shapes the entire culture of that ministry — from its doctrines, to its relationships, to its decisions, to its daily practices. And they were to be living examples of God’s grace. They were to set the tone, advocate a loving, gracious, atmosphere, and protect all the saints.

Both pastors and boards should be united around that agenda. If a board member cannot get behind that agenda or wants to push other agendas unrelated to the Biblical definition of church oversight, then he shouldn’t be on the board.

Let’s also not forget that Paul did not give 24 qualifications for elders simply to help churches identify exceptional men. He listed these qualifications in 1 Tim. 3:1-7 and Titus 1:6-9 to protect the church from avoidable issues and disasters.

Each qualification serves as a safeguard against a specific danger.

If a church overlooks these standards, they often discover — too late — why God mandated them. Let us now consider the dangers of having men on a board who do not meet every single God-ordained qualification to be an elder.

1. He Desires the Office

The Danger: How can a man who doesn’t desire the office be of service to a church? A man who has no genuine desire to serve God’s people will become a passive leader, more of a burden than a servant, and he may be in that role out of obligation, pride, or personal ambition rather than a true servant’s heart. He would also likely be too weak or ignorant to make important decisions.

2. Blameless

The Danger: An elder whose life is marked by hypocrisy or public reproach may well bring those same problems into the board. This may also erode the congregation’s confidence in the discernment of the elders if they bring on someone who has such glaring ongoing issues. The congregation needs to have confidence in the wisdom and discernment of elders.

3. Husband of One Wife

The Danger: A leader lacking marital faithfulness and moral integrity is too unbalanced and inconsistent to faithfully serve your church over the long term.

4. Vigilant

The Danger: A spiritually careless and unwatchful elder may fail to recognize creeping doctrinal errors, moral compromises, and dangers threatening the flock.

5. Sober

The Danger: An elder who lacks sound judgment and self-discipline will react impulsively instead of wisely. He’ll become a source of instability.

6. Of Good Behavior

The Danger: Disorder in an elder’s personal life will eventually produce disorder within the board and the congregation he is called to lead.

7. Given to Hospitality

The Danger: An unapproachable and ungenerous elder would create distance between himself and the people, leaving many feeling uncared for. They may walk away thinking “this a cold church because that elder is so inhospitable.”

8. Apt to Teach

The Danger: An elder unable to explain and defend Scripture is immature and can cause a church to be spiritually confused and vulnerable to false doctrine. If he cannot teach and defend the sound doctrines of grace out of the Scriptures, then he cannot be an elder. Period. A man cannot lead if he is ignorant of the Word.

9. Not Given to Wine

The Danger: A leader mastered by alcohol or other worldly issues cannot faithfully model a life led by the Spirit and exercise sound judgment.

10. No Striker

The Danger: A harsh, intimidating, or combative leader abuses his authority and wounds the very flock he was called to protect.

11. Not Given to Filthy Lucre

The Danger: When money motivates leadership, ministry becomes a business, people become commodities, and sacred stewardship turns into personal gain.

12. Patient

The Danger: An impatient elder becomes easily frustrated with others. They can create unnecessary conflicts and hinder spiritual maturity.

13. Not a Brawler

The Danger: A contentious leader turns ordinary disagreements into unnecessary battles, giving the board headache-inducing conflicts instead of unity. This type of combative, contentious man may well split your church apart.

14. Not Covetous

The Danger: A leader captivated by worldly success gradually shifts the church’s priorities away from eternal values and toward earthly values.

15. Rules Well His Own House

The Danger: If a man cannot faithfully shepherd his own family, he has demonstrated that he is unprepared to shepherd the church of God.

16. Not a Novice

The Danger: Elevating an immature believer too quickly can potentially invite pride, discouragement, and doctrinal instability, often leading to spiritual ruin.

17. Good Report from Those Outside

The Danger: A man’s poor reputation out in the community discredits the church and the gospel, diminishing its witness before unbelievers. The reasons he has a poor reputation may well become problems for the board and the church.

18. Not Self-Willed

The Danger: A stubborn, self-willed, self-centered elder may well treat the church as his own personal domain where he’s king rather than viewing himself as a steward of God’s church. He will destroy your church.

19. Not Soon Angry

The Danger: A quick-tempered leader creates an atmosphere of fear and instability where people become reluctant to speak honestly or serve freely. He may well destroy your church or cause many congregants to leave.

20. Lover of Good Men

The Danger: An elder who does not love what is good will gradually surround himself with unhealthy influences, worldly interests, and other unspiritual things - all of which would lower the spiritual standards of the ministry. This would starve your church spiritually which could lead to a deadly implosion.

21. Just

The Danger: An unjust leader is governed by favoritism or personal bias, and he’ll destroy trust and confidence through his unfair remarks and decisions.

22. Holy

The Danger: An elder who neglects genuine personal holiness could reduce spiritual leadership to being nothing more than outward performance, which signals to the congregation that practical holiness isn’t that important.

23. Temperate (Self-Controlled)

The Danger: A man who cannot govern his own passions, speech, appetites, and emotions will eventually misuse the authority entrusted to him. A man who isn’t temperate may well cause issues and splits in your church.

24. Holding Fast the Faithful Word

The Danger: An elder who is not firmly anchored in sound doctrine cannot protect the church from false teaching or confidently refute error, leaving the church vulnerable to deception. If he doesn’t have the ability to convince the gainsayers, he should not be in a role of leadership in a local assembly.

Final Reflection

Putting an unqualified man into a role of leadership is never a neutral decision — it places the entire church at risk. Every qualification God gives protects the church from a particular kind of harm. Overlook the qualification, and you remove the safeguard. Churches often discover the wisdom of God’s standards only after they have ignored them.

The safest church is not the one with the most charismatic leaders, the largest attendance, or the most impressive programs. It is the church led by men whose lives consistently reflect the qualifications God Himself established. When elders meet God’s standards, the church flourishes. When they do not, division, false doctrine, spiritual decline, and unnecessary heartache are never far behind.

“But, brother Joel, how can I find men who meet this criteria?”

If you only have 1 or 2 men who qualify – then that’s your board.

See also:

We Need to Talk about Church Boards

24 Qualifications of Elders

An area of weakness in grace churches has always been – church boards.

A church largely rises or falls on leadership. When elders function Biblically, churches flourish. When they do not, the consequences can be devastating.

I have no doubt that quite a few boards of grace churches - even now - are filled with men who are not truly qualified. And these unqualified elders can sometimes become instigators of misguided agendas, ridiculous conflicts, and may even split apart your beloved church.

This happens.

And this can happen to you.

A church board isn’t a game. This isn’t a social club. This is serious business.

You’re not there to be a “yes man.” You’re not there to rubber stamp the wishes of someone else. You are there because you have accepted the God-given responsibility of overseeing His local assembly. You are there to take part in the oversight of the entire ministry. You are to oversee. You are to overlook and supervise that church.

What does that mean exactly?

It means that your job is to ensure that His Word rightly divided is properly applied to the entire ministry, and that the whole flock is properly served, cared for, and protected. Paul told the elders in Ephesus that they were to take care of themselves as well as the flock and to feed the church of God (Acts 20:28). How do they feed the church? This is more than just teaching doctrine. This is also living the doctrine – exemplifying loving, grace-filled service. The saints are edified by seeing living examples of the sound doctrines of grace.

The elders set the loving spiritual atmosphere and direction of the assembly.

And, too often, we take lightly the qualifications of an elder. Make no mistake. An unqualified elder on your board can destroy your church.

Responsibilities of Elders

I would argue that in the KJV, bishop, elder, and overseer are all verbally equivalent. In Acts 20:17, Paul called all the elders of the church at Ephesus. Then, in vs 28, he called them all overseers. Same thing. In Titus 1:5-7 bishop and elder are used interchangeably.

In Eph. 4:11, “pastor” is poimēn in the Greek, which is basically a shepherd, and that is also an important position of oversight in the local church.

I’d say there’s a slight nuance between elder, bishop, overseer, and pastor. Elders, bishops, and overseers are interchangeable descriptions of the same office. A pastor, however, is one who has taken on a greater shepherding role over the entire assembly.

This means that the pastor is not an employee of the board. He is in a position of oversight along with all of the other elders.

Not only that, consider Paul’s instructions to Timothy about how to handle an accusation against an elder (1 Tim. 5:19-25). Timothy was the pastor of Ephesus at the time (1 Tim. 1:3). Timothy was to take a leadership role when an accusation is being leveled against an elder. He had to ensure the accusation was heard before two or three witnesses (5:19). This means he had to make sure that process was handled Biblically, according to Paul’s instructions. Timothy had a responsibility for overseeing the investigation and disciplinary actions if those accusations had any merit. He had to have the integrity to act impartially (5:21), not make any rash decisions (5:22), and handle these matters with great meekness (Gal. 6:1). So not only was Timothy not an employee of the board, he had a responsibility of oversight and decision-making if accusations are ever made against elders.

On the flipside, the very fact that the elders are called overseers of the church (Acts 20:28) means that the scope of their oversight encompasses every aspect of the local assembly, including the pastor – his sermons and his conduct. The fact that Paul says overseers means they must be capable of taking action when things go wrong. They must be capable of holding a pastor accountable and potentially removing him from office if necessary.

Essentially, pastors and boards act as accountability partners.

We’ve covered a lot of church scandals over the years on our podcast. I also once wrote an article about how to handle scandals in a church. Many times, a scandal erupts because a pastor has misbehaved egregiously. Yet oftentimes that story isn’t just about the pastor. That story is also about the board who knew about his behavior and did nothing.

If a board fails to take action, especially if it’s a crime, they may find themselves in legal trouble. Some states now require boards to report certain crimes like:

· Sexual assaults

· Child abuse, neglect, or abandonment

· Elder abuse

Even if a board tries to “handle it in-house,” they will still find themselves in serious legal trouble for not reporting it to the police. If the law in your state requires you to report these crimes, then Romans 13:1-7 compels you to comply. Even if your state doesn’t require you to report it, I’d say you still have an obligation to report it anyway for the well-being of the victim.

An elder is not merely a rubber-stamp board member who votes on budgets and building repairs. He is a steward entrusted with the protection of the flock. Sometimes that responsibility requires difficult decisions, confronting sin, protecting victims, cooperating with law enforcement, and ensuring that your church consistently acts with absolute integrity.

Even beyond church scandals, the position of an elder is all about ensuring the principles of grace are put into action in every aspect of this ministry.

Here are some examples:

• When conflict arises between believers, the elder encourages forgiveness, peace, grace, and reconciliation, rather than bitterness (Eph. 4:31-32).

• When a struggling saint falls into sin, the elder seeks restoration with meekness rather than humiliating that person (Gal. 6:1). The elder knows that the way they’re living is simply not who they truly are in Christ anymore.

• When financial decisions are made, the elder promotes stewardship rather than personal agendas. An elder must be willing to make decisions based on principle rather than personality. The questions should be, “What is Biblical?” “What is gracious?” “What is the wiser method of stewardship?”

• When concerns or accusations against a pastor arises, the elder doesn’t think he exists simply to protect the pastor no matter what. He is there to protect every saint including (God forbid) any potential victims of the pastor.

• When new believers enter the church, the elder cultivates an atmosphere of love and grace and hospitality rather than exclusivity.

• When doctrinal disagreements emerge, the elder insists that truth be spoken in love (Eph. 4:15) and he models that example.

• The elder is capable of making the hard decision of excommunicating a saint if he is involved in an egregious sin (like the boy sleeping with his stepmother in 1 Cor. 5:1-5) if he refuses to stop. But, and if, he is excommunicated and he repents, then the elder is capable of forgiving him, comforting him, confirming his love, lest he should be swallowed up with overmuch sorrow.

• When criticism is directed at church leadership, the elder responds with patience and wisdom and transparency rather than defensiveness.

• When teaching is presented, the elder helps ensure that the message does not stray from the sound doctrines of grace into areas of legalism, Calvinism, and other heresies.

• When someone is grieving, sick, or discouraged, the elder helps mobilize the church to minister rather than allowing the person to suffer in isolation.

• I remember a story of J.C. O’Hair getting swept up in a public battle with another pastor over doctrine, and the board told him to let it go. I was also once shared a story of how this same board had a pastor who was very combative and confrontational with the congregants - and they let him go.

The elder’s task is not simply to protect the church from scandal. His task is to help ensure that the grace of God shapes the entire culture of that whole ministry — from its doctrines, to its relationships, to its decisions, to its daily practices.

And that the church consistently acts with absolute integrity and grace.

See also 10 Principles of Grace-Based Leadership, 24 Qualifications of an Elder, and The Dangers of Unqualified Elders.

Did you know that between 1 Tim. 3:1-7 and Titus 1:6-9 Paul lays out 24 qualifications to be an elder? Yes, I said 24!

And every single qualification is important!

Let’s dive into them!

1) He desires the office.

Consider 1 Tim. 3:1 – “This is a true saying, If a man desire the office of a bishop, he desireth a good work.”

We’ve all seen how men typically get put onto a church board. He’s usually offered the position. Many times, this man hadn’t really considered being an elder. He’s not sure he wants it. He has to think about it. He reluctantly accepts the position. And after he’s on the board, he’ll just rubber stamp whatever the majority of the members want.

That’s not what 1 Tim. 3:1 is talking about. Paul is not talking about a man who reluctantly accepts an offer. He’s talking about a man who WANTS the job. He loves the grace message. He loves the saints. He loves the church. He loves to serve. He WANTS the job.

There’s a difference between a man who WANTS the job versus the man who shrugs and kind of sort of reluctantly accepts the offer.

The reluctant man has to be persuaded to serve. The desirous man is already serving.

The reluctant man says, “Do I have to?” The desirous man says, “How can I help?”

The reluctant man waits to be told what to do. The desirous man already knows, and he’s proactively looking for ways to serve the saints.

Paul says, “…he desireth a good work.” Notice that he doesn’t emphasize the title but the labor. The office is not a reward. It is not a position of prestige. It is work. It is service. The man who is qualified for leadership is the man who already loves to serve, and he’s been doing this long before he ever stepped into this role.

Living the grace life was never meant to be passive.

The grace of God was never meant to produce passive spectators.

God’s grace should produce willing servants.

God’s grace should create within believers a deep love for Christ, a deep love for the truth, a deep love for the saints (even the difficult ones), and a desire to invest his life in things that matter eternally.

The best elders are not men who merely accepted a position. They are men who are already serving and who already have that servant’s heart like Christ.

2) Blameless

Consider the next verse. 1 Tim. 3:2 A bishop then must be blameless… Titus 1:6 also tells us the bishop must be blameless, and he adds in vs. 7 that “a bishop must be blameless, as the steward of God…”

“Blameless” functions as the umbrella qualification under which all the others fall. This literally means “not able to be laid hold of” or “not open to attack.” The idea is not sinless perfection, but a man whose life is free from legitimate, egregious, scandalous accusations. There is no glaring inconsistency in his character, no pattern of hypocrisy, no ongoing immorality, dishonesty, or misconduct that would bring reproach upon himself, his church, or the gospel he proclaims.

In Titus, Paul adds that “a bishop must be blameless, as the steward of God” (Tit. 1:7). A steward manages what belongs to another. The church does not belong to the elders or pastors. It belongs to God. The elder is simply entrusted with the care of God’s people.

Therefore, his life must reflect the integrity and faithfulness expected of one who represents the Lord before the congregation. Because he serves as God’s steward, he must conduct himself in a manner worthy of that sacred trust.

3) Husband of one wife

The next qualification Paul gives for an elder is that he be “the husband of one wife” (1 Tim. 3:2; Tit. 1:6). I know some would argue that this means he’s never been divorced, but I don’t think that’s the intent here. This is more about polygamy and fidelity. In the Greek, this expression is mias gunaikos andra, which literally means “a one-woman man.” The emphasis is really about a man’s moral fidelity and sexual integrity. Paul is describing a man whose devotion is directed toward one woman and who is known for faithfulness in his relationships. His life is marked by purity, loyalty, and steadfast commitment rather than flirtation, promiscuity, or divided affections (with polygamy).

4) Vigilant

Paul’s next qualification is in 1 Tim. 3:2: “A bishop then must be blameless ... vigilant.” This word “vigilant” describes a person who is attentive, watchful, and clear in judgment. The very fact that he is attentive and watchful also suggests that he possesses mental alertness, discernment, and self-control.

The emphasis, therefore, is not just that he’s committedly attentive to the needs of the church, but he also possesses a clear and distraction-free mind. He does not allow his judgment to be clouded by things like alcohol, emotions, passions, impulses, or worldly distractions. He is a man who sees situations clearly and responds wisely. Spiritual leadership requires discernment, and discernment requires a mind that is sober, balanced, and attentive.

5) Sober

Paul’s next qualification appears in both 1 Tim. 3:2 and Tit. 1:8, where he says a bishop must be “sober.” I used to be a heavy drinker, and I love sobriety. However, Paul points to something much broader and deeper here. This is sobriety in the sense of sound-mindedness, self-control, prudence, and balanced judgment - a person who possesses what could be called a “safe mind” — a mind governed by wisdom rather than rash impulses.

There is a subtle distinction between “sober” and “vigilant.” Vigilance is about alertness and watchfulness, while sobriety emphasizes sound thinking. A vigilant elder is awake to potential dangers. A sober elder knows how to respond wisely when those dangers appear. He does not react rashly or allow emotions to dictate his decisions. Instead, he approaches situations with careful thought, discernment, and good judgment.

6) Of Good Behavior

Paul continues his description in 1 Tim. 3:2 by stating that a bishop must be “of good behaviour.” This builds naturally upon the previous requirement of sobriety. If sobriety describes a man’s inward self-control and sound judgment, good behaviour describes how those qualities become visible in everyday life. The inward quality of the heart manifests itself in a man’s outward conduct.

Interestingly, the Greek word translated “of good behaviour“ is kosmios - the same root as the word cosmos. This speaks of order, arrangement, and harmony. It is also related to the idea behind our word “cosmetics,” which refers to something arranged or adorned properly. In a Biblical sense, the emphasis is not on outward appearance but on a life that is orderly, respectable, and well-governed.

7) Given to Hospitality

Paul next states that an elder must be “given to hospitality” (1 Tim. 3:2), and he repeats this qualification in Titus 1:8 by describing him as “a lover of hospitality.” This may seem pretty straightforward, but this actually says something profound about spiritual leadership. Back then, hospitality carried far greater significance than it does today. Inns were unsafe, immoral, and unreliable places. Traveling believers, missionaries, teachers, and Christian workers often depended upon the kindness of fellow believers for lodging, meals, and care. So, as the gospel spread from city to city, the willingness of Christians to open their homes became an important part of supporting the work of the ministry.

Beyond all of that, hospitality is ultimately a matter of the heart. The elder is not merely someone who occasionally entertains guests. He is a man whose life is characterized by a welcoming spirit. He possesses an openness toward people, particularly those who may be overlooked, unfamiliar, or in need. His home is not a fortress designed to keep people out but a place where care, encouragement, and fellowship can flourish.

This quality demonstrates generosity because the elder willingly shares his resources. It demonstrates warmth because people feel welcomed rather than tolerated. It demonstrates accessibility because he does not isolate himself from those he serves. Most importantly, it demonstrates genuine love for people. Hospitality turns love from a mere profession into a practical reality.

8) Apt to Teach

Among all the qualifications listed for an elder, nothing stands out quite like this one. In 1 Tim. 3:2, Paul says that a bishop must be “apt to teach.” Elders must – MUST – be able to teach the sound doctrines of grace. This does not mean he has to be able to speak publicly behind a pulpit but he must have the ability to open Scriptures and teach the Word rightly divided to others. He must know the doctrine. He must be able to articulate the doctrine. He must know Scriptures well enough to turn to key passages and explain them to people.

When Paul says, “apt to teach” this carries the idea of being skillful in teaching, capable of instruction, or qualified to impart truth to others. He is speaking of a man who understands Biblical truth well enough to communicate it clearly and effectively. This is a man who is able to take the truths of Scripture and explain them in a way that teaches those who are unfamiliar and can edify God’s people. He must not only know the doctrine, explain the doctrine, know where to go in Scriptures to support the doctrine, but he must also live the doctrine.

If a man cannot do these things, he cannot be an elder.

Period.

One cannot overstate the dangers of having a man on your board who is ignorant of Scripture and incapable of explaining the sound doctrines of grace.

The whole point of his job as an elder is to make sure the doctrines of grace are applied to every aspect of the ministry. If he’s ignorant, how can he do his job?

His grasp of God’s Word should be sufficiently clear that he can guide believers into grace truth rather than leave them confused or uncertain.

Paul is not saying an elder must be charismatic, dynamic, or exceptionally gifted as a public speaker. This is not about popularity or performance. This is about faithfulness and competence in handling God’s Word.

9) Not Given to Wine

Paul next states that an elder must be “not given to wine” (1 Tim. 3:3; Tit. 1:7). This qualification follows naturally from the previous emphasis on vigilance, sobriety, and self-control. A man entrusted with the spiritual care of God’s people must possess clear judgment and disciplined behavior. Therefore, Paul excludes any man whose life is characterized by an unhealthy relationship with alcohol.

Sobriety from alcohol actually speaks to a broader principle about self-mastery. The elder must not be controlled by anything that diminishes his spiritual effectiveness. Whether the influence is alcohol, pleasure, entertainment, ambition, or some other dominating force, the principle remains the same. A shepherd cannot faithfully lead God’s people if he himself is being led by something other than the Word of God and the Spirit of God.

10) No Striker

Paul continues his list of qualifications by stating that he must be “no striker” (1 Tim. 3:3; Tit. 1:7). This addresses an issue that strikes at the heart of Biblical leadership (yes, pun intended). In the most basic sense, Paul’s talking about a man who resorts to violence when he’s angry. He settles disputes with force.

The elder is called to care for the flock, not to dominate it. His authority is to be exercised through truth in love, speech alway with grace, living examples of grace, and a loving leadership rather than through intimidation.

A shepherd’s hands are meant to protect the flock, not wound it.

11) Not Greedy

Paul also states he must not be “greedy of filthy lucre” (1 Tim. 3:3; Tit. 1:7). He’s “not shamefully fond of gain.” Throughout Scripture, false teachers are frequently associated with greed, and Paul recognizes that a love of money can be just as destructive to an elder’s ministry as a lack of moral character or ignorance.

Possessing money isn’t sinful. Wealth itself is not an issue. The issue is the attitude of the heart about money. An elder cannot be motivated by financial gain. He cannot have a great love for financial gain, nor should he see this as an opportunity for personal enrichment.

He is called to serve God’s people, not to profit from them.

If an elder is in love with financial gain, imagine all the horrible ways he’ll try to turn the church into a “cash cow” rather than what’s spiritually important?

12) Patient

Paul follows many of these negatives with a wonderfully nice, positive counterpart: he must be “patient” (1 Tim. 3:3). It is not enough that an elder avoids violence, intimidation, or harshness. He must actively display gentleness, fairness, and grace in his dealings with others.

People aren’t going to “get it” the first time around.

A patient man is capable of enduring evils without murmuring about it. He is not easily provoked, which means he is gentle, reasonable, yielding, forbearing, or considerate. He is willing to show understanding and grace when the circumstances call for it. A patient elder recognizes that mercy, understanding, and kindness will always better serve most situations.

This quality is particularly important in church leadership because spiritual leadership inevitably involves dealing with imperfect people. Congregations are filled with believers at different stages of spiritual growth. An elder who lacks patience may become easily frustrated, harsh, or overly argumentative. A patient elder, however, recognizes that spiritual growth often takes time.

13) Not a Brawler

Paul continues his list of elder qualifications by stating that a bishop must be “not a brawler” (1 Tim. 3:3). This requirement addresses a danger that has plagued many churches — the temptation to become quarrelsome and contentious.

Paul is describing a man who is not argumentative, contentious, combative, or constantly creating conflicts with people.

A brawler has an appetite for drama. He enjoys debates for their own sake. He thrives on confrontation and frequently turns minor disagreements into major battles. He is perpetually engaged in some kind of battle with someone, and he’s looking for the next argument to win or the next opponent to challenge.

This is completely incompatible with spiritual leadership.

There is a significant difference between contending for the faith and being contentious. One is motivated by a love for truth and a desire to protect God’s people. The other is motivated by a love for conflict and winning arguments.

14) Not Covetous

Next, Paul says a bishop must be “not covetous” (1 Tim. 3:3). This closely complements “not greedy of filthy lucre,” but the two are not slightly different. “Filthy lucre” focuses specifically on the improper pursuit of money and profit. “Not covetous” addresses the bigger issue of a man’s unhealthy affection for anything other than God. Lucre concerns a specific behavior. Coveting concerns a heart that has unhealthy obsessive desire for any non-spiritual thing.

Paul wants an elder to be a man whose heart is not captivated by money, possessions, or the pursuit of any kind of material gain.

His identity is not found in what he owns, and his sense of security is not anchored in the size of his bank account.

He has contentment with God’s spiritual provisions. His priorities are shaped by eternal values rather than earthly stuff.

15) Rules His House Well

In 1 Tim. 3:4-5, Paul writes that a bishop must be “one that ruleth well his own house, having his children in subjection with all gravity.” Titus adds that his children should be “not accused of riot or unruly” (Tit. 1:6). These verses reveal an important principle: before a man is entrusted with God’s household, he must demonstrate trustworthy faithfulness in his own household.

The phrase “ruleth well” means “to stand before,” which has the ideas of leadership, oversight, and care. The emphasis is responsible leadership. Paul is not describing some tyrant who controls his family through fear. He is describing a man who leads his household wisely, lovingly, and effectively. His home should reflect order, instruction, and nurture rather than chaos, neglect, or confusion.

Paul further explains that the elder’s children should be “in subjection with all gravity.” This not perfection but a general atmosphere of respect and obedience. “Gravity” speaks of dignity and respectability. The father’s leadership has been exercised with consistency and dignity. The children have a respect for his leadership. He is not given to intimidation or harsh control but an emotionally healthy leadership that is recognized and even honored.

Then, in vs. 5, Paul explains why: “For if a man know not how to rule his own house, how shall he take care of the church of God?” The home becomes the proving ground for spiritual leadership. It reveals whether a man can guide, instruct, correct, nurture, and care for others. Significantly, Paul shifts from the language of ruling to the language of caring.

The phrase “take care” means to attend to, nurture, and look after — indeed, the same word used of the Good Samaritan caring for the wounded man.

Church leadership, therefore, is not merely administration. It is caring for saints.

This isn’t about a man’s family being flawless. He is evaluating whether the man’s leadership is evident. The home reveals his patience, wisdom, consistency, and ability to care for his own. If he cannot care for his own family, how can he be expected to care for the larger flock that belongs to God?

16) Not a Novice

Next, Paul says an elder must be “not a novice, lest being lifted up with pride he fall into the condemnation of the devil” (1 Tim. 3:6). Spiritual leadership requires more than zeal, knowledge, or natural ability. It requires proven spiritual maturity.

“Novice” is in the sense of “newly planted.” A neophyte. A recent convert who has not yet had time to grow. The issue is maturity. A man may be young and spiritually mature. An older man may still be spiritually immature. What matters is whether he has demonstrated stability, humility, faithfulness, and growth through time and testing.

There is a danger putting a newbie on the board – “lest being lifted up with pride.” He may well become puffed up and clouded by conceit. His improving spiritual perspective may suddenly become distorted by self-importance. When an immature believer is elevated too quickly, the respect, influence, and authority associated with leadership can become a trap for him. Instead of viewing leadership as service, he may begin viewing it as status. Instead of promoting Christ, he may begin promoting himself.

This is why Paul mentions “the condemnation of the devil.” Just as pride lifted Satan up before it brought him down, pride can destroy a young leader who has not yet fully grown spiritually.

17) A Good Report

Paul also writes, “Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil” (1 Tim. 3:7). Having examined a man’s character, family life, temperament, finances, and spiritual maturity, Paul now considers his public reputation. A qualified elder must not only live well before the church; he must also possess credibility out in the world.

He has a good, honorable, reputation for integrity. Those who know him in everyday life regard him as honest, dependable, trustworthy, and respectable.

Paul again warns about “the snare of the devil.” A snare is a trap designed to capture its victim unexpectedly. Satan delights in exploiting the failures of spiritual leaders because their downfall often affects many others. In verse 6, Paul warned of the internal danger of pride. In verse 7, he warns of the external danger of public reproach. A leader can be ruined from within by arrogance or from without by a damaged reputation. Paul wants neither.

18) Not Self-Willed

Paul writes in Titus 1:7 that a bishop must be “blameless, as the steward of God; not selfwilled.” The connection between these two phrases is important. An elder is not the owner of the church. He is God’s steward. Therefore, one of the first traits Paul excludes is self-will. A man who is entrusted with God’s household must recognize that this is God’s household, not his own. He is following God’s instructions, not whatever seems right in his own eyes.

“self-willed” also carries the idea of being self-pleasing, arrogant, stubborn, or determined to have one’s own way regardless of the concerns of others. Such a person is dominated by self-interest. His opinions become law. His preferences are non-negotiable, and his desires take precedence over everyone else’s needs. Everything tends to revolve around him. Leadership becomes an extension of his own ego rather than an expression of humble service to God.

19) Not soon angry

Paul continues his list of disqualifying traits in Titus 1:7 by stating that an elder must be “not soon angry.” He is a man who is not quick-tempered, easily provoked, or prone to sudden outbursts of anger. Paul is describing a leader who possesses emotional stability and self-control rather than a volatile and unpredictable temperament.

20) Lover of Good men

In Titus 1:8, Paul states that an elder must be “a lover of good men.” He loves good men and by extension, that means that he loves everything that is good, honorable, virtuous, and pleasing to God. He is a man whose heart is naturally drawn toward righteousness rather than worldliness.

He delights in good people, good works, good character, sound doctrine, and Godly influences. He enjoys the company of those who pursue righteousness and seeks to encourage what is honorable and virtuous. He finds joy in things that are morally excellent and spiritually beneficial.

Ultimately, a “lover of good” is a man whose values align with God’s values.

21) Just

Paul continues his description of a qualified elder in Titus 1:8 by stating that he must be “just.” He is righteous, upright, and fair. He is a man who consistently seeks to do what is right according to God’s standards in His Word rather than according to own personal preferences and self-interest.

A just man is honest, fair, impartial, and trustworthy. He treats people according to righteous principles rather than favoritism, prejudice, or personal advantage. His decisions are guided by truth and integrity rather than by influential friendships, family connections, financial considerations, or political pressures.

A just elder is able to evaluate circumstances objectively and render judgments that are consistent with Scripture rather than personal bias. People may not always agree with his conclusions, but they can trust that he is striving to do what is right, because his will is governed by God’s Word and truth rather than personal desires. He seeks what is right, treats people fairly, and leads with integrity. Such a man provides stability and confidence in a church because his leadership is rooted in the rightness of God’s ways.

22) Holy

Paul continues his list of elder qualifications in Titus 1:8 by stating that a bishop must be “holy.” I think this is in the sense of personal devotion to God and practical godliness in his walk. Paul is describing a man who is genuinely devoted to God, not just outwardly religious. His walk with the Lord is real and obvious. He does not simply possess doctrinal knowledge and theological expertise. He demonstrates a heart that has been shaped by the Word of God, by communion with God through His Word and prayer. His life reflects a consistent pattern of reverence, piety, grace, love, joy, and spiritual devotion.

His relationship with the Lord is not something he turns on when standing behind a pulpit. Rather, this permeates every aspect of who he is. Those who know him should see evidence that he genuinely walks with God.

23) Temperate

Paul then states in Titus 1:8 that an elder must be “temperate.” This carries the idea of self-control, self-mastery, and disciplined restraint. The term is built around the concept of possessing power over oneself. Rather than being controlled by his desires, passions, or impulses, the temperate man exercises control over them - how? - by walking in the Spirit according to the Word.

Temperate reaches into every area of life. A temperate elder governs his appetites, emotions, speech, and actions. He does not allow his temper to dictate his responses, or his desires to determine his choices, or his emotions to control his behavior. Instead, he demonstrates a disciplined life that is increasingly governed by wisdom from the Word of God, which produces Godly behavior.

Before an elder can effectively lead a congregation, he must first demonstrate that he can lead himself. A man who cannot govern his own appetites and impulses will struggle to provide wise leadership for others.

24) Holding Fast the Faithful Word

Finally, Paul concludes the qualifications for an elder in Titus 1:9 by focusing entirely on the leader’s relationship to Scripture: “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.” Having addressed character in Titus 1:7-8, Paul now addresses competency.

An elder must not only be a Godly man; he must also be a doctrinally grounded man who can teach, defend, and apply the truth of His Word.

The phrase “holding fast” has the idea of clinging firmly, gripping tightly, and refusing to let go. He is firmly anchored to Biblical truth. He is not tossed about by cultural trends, Christian fads, popular opinion, or persuasive personalities. His confidence rests in what God has said in His Word rightly divided rather than the world’s opinions. Before an elder can lead others in the Word, he must first be firmly attached to, and persuaded by, the Word itself like a Berean.

Interestingly, Paul says the elder holds fast “the faithful word as he hath been taught.” This reminds us that an elder is not an innovator but a steward of truth. He is not called to invent new doctrines, discover secret revelations, or reshape the grace movement majoring on the minors. Rather, he faithfully preserves, proclaims, and passes on the sound doctrines of grace in Paul’s epistles – primarily the gospel, identification, and right division. He keeps the main thing the main thing. His leadership is built on his faithfulness to truth.

Notice also that Paul says, “that he may be able.” An elder must possess more than a conviction. He must possess the ability to use Scripture effectively. Knowledge alone isn’t good enough. He must understand doctrines so well he can teach it clearly, apply it wisely, and defend it courageously when challenged.

He must also be able “to exhort.” He must be able to encourage saints to do what’s right, to strengthen one’s faith, comfort the discouraged, and motivate God’s people toward spiritual growth. He feeds the flock with truth that builds them up and helps them mature in Christ.

But the big point here is that he must be able “to convince the gainsayers.” He has to know enough that he can put up a strong defense of the truth in the face of critics and unbelievers. A man who can convince the gainsayers is a man who can expose, refute, and correct error – whatever that may be. Paul knew that false teachers would exist then and now and they will always seek to mislead God’s people. Therefore, an elder must be capable of explaining out of the Scriptures why error is wrong and why truth must be upheld.

An elder who only encourages people but he isn’t capable of refuting error leaves a flock vulnerable. An elder who only refutes error but he never encourages people can be harsh and ungracious. Paul expects both. The elder must be able to feed the sheep and protect them from error. He must build up truth and expose falsehood. He must carry both a shepherd’s staff and a shepherd’s rod.

Big Picture: What Is an Elder Supposed to Be?

When we step back and look at all twenty-four qualifications together, there is an identifiable pattern here. Paul is not primarily looking for talented men. He is not looking for successful businessmen, charismatic personalities, gifted administrators, popular speakers, or men with impressive resumes.

He is looking for mature, Godly men whose lives have been transformed by the grace of God and all the sound doctrines of grace in Paul’s epistles.

Notice how few of these qualifications have anything to do with natural ability. The overwhelming majority focus on character.

Paul describes a man who is spiritually mature, doctrinally grounded, emotionally stable, morally pure, financially trustworthy, gracious with people, devoted to God, and committed to the truth. He is a servant rather than a dictator. He is a shepherd rather than a celebrity. He is a steward rather than an owner.

He leads his home well because he has first learned to lead himself well. He is not mastered by pride, anger, money, alcohol, ambition, or selfish desires. He possesses the rare ability to combine conviction with compassion, courage with gentleness, authority with humility, and truth with grace.

Perhaps most importantly, Paul’s elder is a man who genuinely loves the things God loves. He loves Christ. He loves the truth. He loves the saints. He loves what is good. He loves serving. He loves God’s Word enough to hold it fast, teach it faithfully, defend it courageously, and live it consistently.

Taken together, these qualifications paint a portrait of a man who resembles the Christ Himself. When people observe his life, they can see evidence of Christ’s life manifest inside of them. They can see integrity instead of hypocrisy, humility instead of pride, self-control instead of excess, service instead of selfishness, and faithfulness instead of compromise.

This is why the qualifications matter. Paul is not creating an arbitrary checklist. He is describing the kind of man God can trust with His people.

Because if you put any unqualified in that position, you’re putting your entire church at risk. Of course, a church does not need perfect elders. They don’t exist. But the church desperately needs Godly elders — men whose lives demonstrate the transforming power of God’s grace according to the Word rightly divided.

See also Dangers of Unqualified Elders.

Introduction

Matthew 13 and Paul’s epistle to the Ephesians present two distinct administrations within the revealed purpose of God. They are not alternate expressions of the same doctrinal system, nor do they describe a unified program under different language. Rather, each belongs to a different sphere and must be interpreted according to its proper dispensational context.

Matthew 13 stands within the prophetic kingdom program promised to Israel. Its language is consistently earthly, covenantal, and related to the anticipated reign of Messiah. By contrast, the Epistle to the Ephesians reveals what Paul calls “the mystery,” a body of truth that had been hidden in God and not made known in previous ages.

Paul writes:

Ephesians 3:3–5 (KJV)
“How that by revelation he made known unto me the mystery…
Which in other ages was not made known unto the sons of men…”

This declaration establishes an essential interpretive boundary. If the mystery was not made known in other ages, it cannot be present—even in concealed form—in the teaching of Matthew 13. The two must therefore be distinguished rather than merged.

The unity of Scripture is preserved not by collapsing these programs into one, but by recognizing that God has revealed His purposes progressively. When each portion of Scripture is understood in its proper sphere, the result is not contradiction, but clarity.

Matthew 13 and the Kingdom in Mystery Form

Matthew 13 appears at a decisive turning point in the Gospel narrative. The preceding chapters record increasing rejection of the Lord Jesus Christ by the leadership of Israel, culminating in the charge that His works were performed by the power of Satan:

Matthew 12:24 (KJV)
“This fellow doth not cast out devils, but by Beelzebub the prince of the devils.”

In response to this rejection, the Lord begins to teach in parables. He explains the change in method:

Matthew 13:11 (KJV)
“Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.”

These “mysteries” do not introduce a new doctrinal program. Rather, they reveal the kingdom in a concealed form during a period when its King is rejected. The kingdom is not abandoned, and its promises are not canceled. Instead, it’s open manifestation is delayed.

Thus, Matthew 13 describes not a new spiritual body, but the condition of the kingdom during this interim period.

The Parables as a Unified Presentation of the Kingdom

The parables of Matthew 13 must be understood collectively. Together they form a structured picture of the kingdom during its concealed phase.

To avoid misunderstanding, it must be emphasized that the parables of Matthew 13 do not describe anything taking place in the present dispensation of grace. Israel’s Kingdom is entirely in abeyance today, and no Kingdom conditions exist while the prophetic program is paused. These parables instead outline the future conditions of the Kingdom program during the King’s absence—conditions that began with His rejection, are completely suspended during the mystery revealed to Paul, and will resume only after the church is removed. Nothing in these parables applies to the Body of Christ or the present age; they belong exclusively to the Kingdom program that was offered, withheld, interrupted, and will one day be resumed.

The parable of the Sower establishes the nature of the message:

Matthew 13:19 (KJV)
“When any one heareth the word of the kingdom…”

The issue is the reception of the kingdom message in the Jewish world & prophetical timetable. There is no reference to the Church, the Body of Christ, or the heavenly position of believers. The focus remains consistently tied to the kingdom.

The parable of the wheat and tares provides the key interpretive anchor. Christ Himself defines its elements:

Matthew 13:38–39 (KJV)
“The field is the world… the harvest is the end of the world… and the reapers are the angels.”

This interpretation establishes firm boundaries. The field is not the Church but the world. The separation is not present but future. The agents of judgment are angels, not members of a spiritual body. The entire framework is eschatological and kingdom oriented.

This understanding governs the remaining parables.

Growth, Mixture, and Influence within the Kingdom

Following the central parable, the Lord does not describe the expansion of the kingdom during this concealed period, but rather its conditions within the world while the King is absent. The kingdom itself remains withheld, unrevealed, and unexpanded; what grows in this interval is the mixed and often misleading field of profession, not the kingdom promised to Israel.

The mustard seed illustrates outward development:

Matthew 13:31–32 (KJV)
“Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree…”

The mustard seed’s transformation into a tree does not depict the Kingdom expanding, but the abnormal outward swelling of the professing realm. Its oversized branches provide room for corrupting influences, symbolized by the birds that settle within it.

The parable of the leaven turns to internal influence:

Matthew 13:33 (KJV)
“The kingdom of heaven is like unto leaven… till the whole was leavened.”

In Scripture, leaven often represents a spreading influence, frequently associated with corruption:

1 Corinthians 5:6 (KJV)
“Know ye not that a little leaven leaveneth the whole lump?”

Taken together, these parables describe the conditions surrounding the Kingdom program during the King’s absence—marked by outward enlargement of the professing realm and the presence of corruption. They do not depict the Kingdom growing, nor do they apply to the present dispensation

The Treasure and the Value of the Kingdom

The following parable introduces imagery rooted directly in Old Testament identity:

Matthew 13:44 (KJV)
“The kingdom of heaven is like unto treasure hid in a field…”

The Old Testament provides a clear context for this imagery:

Psalm 135:4 (KJV)
“For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.”

This established identification suggests that the treasure corresponds to Israel as a people set apart by God. The hidden nature of the treasure in the parable aligns with the broader theme of the chapter: what is promised remains real and valuable, though presently concealed.

The parable of the pearl further emphasizes the value of the kingdom, reinforcing the worth of that which is secured, even during a period in which it is not fully manifested.

The final parable—the net—returns once more to the theme of separation:

Matthew 13:49 (KJV)
“The angels shall come forth, and sever the wicked from among the just.”

Again, the pattern is consistent: future judgment, angelic agency, and end-of-age fulfillment.

The Revelation of the Mystery in Ephesians

In contrast to Matthew 13, the Epistle to the Ephesians introduces a distinct and previously unrevealed program.

Paul writes:

Ephesians 3:2 (KJV)
“The dispensation of the grace of God which is given me to you-ward.”

This marks a change in divine administration. The content of this new dispensation is described clearly:

Ephesians 3:6 (KJV)
“That the Gentiles should be fellowheirs, and of the same body…”

This is not an expansion of the kingdom program. In prophecy, Gentiles are blessed through Israel. In Ephesians, Jew and Gentile are made one within a single body.

This new identity is further defined:

Ephesians 2:15 (KJV)
“For to make in himself of twain one new man…”

The distinctions that structure the prophetic program are removed. The unity described is not national, but spiritual. It is not covenantal, but positional.

This position is explicitly heavenly:

Ephesians 2:6 (KJV)
“And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.”

Here the contrast becomes unmistakable. Matthew anticipates an earthly kingdom. Ephesians reveals a heavenly body.

Revelation and the Resumption of the Kingdom Program

The distinction between these programs is confirmed when the book of Revelation is considered.

Rather than developing the doctrine of the Body of Christ, Revelation returns to the categories of prophecy:

Revelation 7:4 (KJV)
“Of all the tribes of the children of Israel…”

Revelation 21:24 (KJV)
“And the nations of them which are saved shall walk in the light of it…”

These elements reflect the same framework found in the Old Testament and in Matthew 13: tribes, nations, earthly structure, and kingdom authority.

The language of “one new man” and heavenly seating is absent. Instead, the prophetic program resumes and is brought to completion.

Doctrinal Comparison:

Matthew 13: Kingdom of heaven.
Ephesians: Body of Christ.

Matthew 13: Earthly focus.
Ephesians: Heavenly position.

Matthew 13: Israel and nations distinct.
Ephesians: Jew and Gentile one.

Matthew 13: Mixed condition.
Ephesians: Spiritual unity.

Matthew 13: Judgment by angels.
Ephesians: Union by the Spirit.

The Integrated Flow of Scripture

When these distinctions are maintained, the structure of Scripture becomes clear:

• Israel receives promises of an earthly kingdom.

• Matthew 13 describes the kingdom during rejection.

• The kingdom is temporarily withheld.

• The mystery is revealed through Paul.

• The Body of Christ is formed.

• The Kingdom Resumed — At the church’s departure, the Kingdom program resumes, and the epistles of Hebrews through Revelation become operative for Israel. Revelation then unveils the prophetic end‑time fulfillment of that resumed program in detailed sequence.

Each stage builds upon the last without confusion.

Final Synthesis

Matthew 13 presents the kingdom in its concealed form during the rejection of the King.

Ephesians reveals the previously hidden truth of the Church, the Body of Christ.
Revelation unveils the Day of the Lord and the end‑time fulfillment of the prophetic kingdom program.

These are not competing systems, but successive administrations in the unfolding purpose of God.

The kingdom is not the Body.
The Body is not the kingdom.

The kingdom is withheld, not canceled.
The mystery is inserted, not predicted.
The kingdom is resumed, not replaced.

2 Timothy 2:15 (KJV)
“Study to shew thyself approved unto God… rightly dividing the word of truth.”

AN AUGUST QUESTION forsooth.

Why was Jesus standing up in Acts 7:55,56 KJV ? As it reads “But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man STANDING on the right had of God.”

It’s interesting to this writer because Acts 7:55,56 is seemingly juxtaposed to Mark 14:62’s “And Jesus said, I am: and ye shall see the Son of man SITTING on the right hand of power, and coming in the clouds of heaven.”

So this whole ‘sitting and standing’ thing can be a little confusing at first.

PUNCTUATION DEAR STUDENT

To quickly put a quietus on this confusion before answering the the main question, we need to pay attention to the punctuation in the above quoted verse from Mark. Note the comma separating the word “power” and the word “and” in the verse.

That comma is separating two separate EVENTS. He was sitting, but got up to attend to something. Do you see that? He was sat down next to God the Father, perhaps talking, then, WAMMO! He stands up… This writer believes there was intent when he stood.

STEPHEN SEES THE SAVIOUR STANDING

Why is Jesus standing when Stephen saw him? This writer is sure that saints over the last 2000 odd years have asked this exact same question. Maybe you have too.

The answer is simple. He’s standing because…he’s not sitting (a gentle grin as appeared on the writers’ face)

But that’s not quite what the Body wants to hear, so…

This writer believes that Jesus was standing due to his plan to ready “…the armies [which were] in heaven” so that he “…should smite the nations:” (Revelation 19:14-15 KJV)

There is a question that comes in this writers’ mind though; if Stephen saw Jesus standing up in the 1st century, and he did according to the scripture, there is a substantial amount of time that doesn’t make sense as to why Jesus stood up so early. At very least 2007 years too early, which also does not take the gap of Daniel 9:25 KJV into account either.

So how does God’s word answer this for us?

GOD’S PERCEPTION OF TIME

Could it be that 2 Peter 3:8 KJV sheds some light? “But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day” Could it be that Daniels 70th week (a seven year period) to the Lord Jesus was mere hours in his view and he was readying himself? Maybe.

Secondly, we now have the 2000 year odd time period to take into consideration. Based off the above verse, our Saviour could have looked out and seen this current dispensation of Grace as two days out and was getting ready to address his armies. Something to consider.

Question is how long will the dispensation of Grace go on for?

Thirdly, the gap in Daniel 9:25 just how long is that going to go on for remembering that the ‘mystery’ interrupts the gap too?

To this writer it appears that God in his wisdom knows what he is doing and Romans 11:33-36 KJV immediately comes to mind and that’s a great place to rest this question at

.

It’s certainly an august question indeed.

Grace and peace,

Karl R. Coates

Introduction: The Real Issue in Paul’s Trials

Across Acts 22–26, Paul is not merely defending himself against accusations. He is bearing witness to the risen Christ. Each appearance—before the Jewish crowd, the Sanhedrin, Felix, Festus, and Agrippa—reveals that the controversy surrounding Paul is ultimately theological: the resurrection of Jesus Christ and the promised resurrection of the dead.

Central thesis: Paul’s defense is not rooted in personal vindication but in the claim that God has raised Jesus from the dead, thereby fulfilling both Israel’s hope and confirming the gospel of Christ he preached.

Five Hearings, One Resurrection Hope

Luke presents Paul’s defenses in a deliberate sequence. The audiences change, the legal setting intensifies, and the political stakes rise; yet the message remains consistent. Paul’s life was transformed by the risen Jesus, and his preaching rests on the conviction that God raises the dead.

1. Acts 22 — Paul speaks to the Jewish crowd in Jerusalem.

2. Acts 23 — Paul testifies before the Sanhedrin.

3. Acts 24 — Paul answers accusations before Felix.

4. Acts 25 — Festus summarizes the dispute.

5. Acts 26 — Paul gives his fullest defense before Agrippa.

The repeated theme is unmistakable: Paul is on trial because he proclaims that Jesus is alive and that resurrection is the hope promised by God.

Acts 22: The Risen Christ Confronts Paul

Paul’s account; Acts 22:6–10 KJV: “And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.”

Before the Jerusalem crowd, Paul begins with his former zeal and persecution of the church. This gives weight to his testimony: he was not predisposed to follow Christ. His conversion came because Jesus Himself appeared to him alive.

The resurrection is implied through the encounter. Paul does not argue abstract doctrine first; he recounts a personal confrontation with the living Lord. The Jesus whom Paul opposed was not dead and defeated but alive and speaking.

Paul’s apostleship rests on resurrection authority. The risen Christ called him, corrected him, and commissioned him.

Acts 23: The Resurrection Divides the Council

Visible Scripture — Acts 23:6 KJV: “Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.”

Before the Sanhedrin, Paul identifies the theological center of the dispute. His statement exposes the division between Pharisees, who affirmed resurrection, and Sadducees, who denied it.

Paul’s defense is not a diversion from the gospel. It is the gospel’s contested foundation. If God raises the dead, then the resurrection of Jesus is credible, decisive, and demanding.

Acts 24: Resurrection as the Hope of the Just and Unjust

Again, Paul declares — Acts 24:14–15 KJV: “But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.”

Before Felix, Paul insists that his message is not a rejection of Israel’s Scriptures. Rather, he stands within the hope promised in the Law and the Prophets. Resurrection is not an innovation detached from Scripture; it is the promised future toward which Scripture points.

Paul also widens the doctrine: resurrection concerns both the righteous and the wicked. The issue is not only comfort for believers but accountability before God.

Acts 25: Festus Names the Controversy

Festus clear decaration— Acts 25:19 KJV: “But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive.”

Festus, though not fully grasping the theological weight of the matter, accurately identifies the central claim: Jesus had died, but Paul affirmed Him to be alive.

This summary is significant because it comes from an outsider. Even a Roman official can see that Paul’s case turns on the resurrection of Jesus Christ.

Acts 26: Resurrection and the Promise to Israel

Paul stands before King Agrippa — Acts 26:6–8 KJV: “And now I stand and am judged for the hope of the promise made of God unto our fathers: Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?”

Before Agrippa, Paul gives his most developed defense. He connects resurrection directly to the promise made to Israel. The gospel is not a contradiction of that promise; it is its fulfillment in the risen Christ.

Paul’s question presses the issue: if God is truly God, resurrection is not incredible. The problem is not divine inability but human unbelief.

Comparison: Paul’s Resurrection Emphasis in Acts 22–26

The following chart shows how each defense advances the same central claim from a different angle.

Passage - Audience / Setting - Visible Resurrection Emphasis - Significance

Acts 22 - Jewish crowd in Jerusalem

Jesus appears to Paul alive and commissions him.

Paul’s testimony begins with direct encounter with the risen Christ.

Acts 23:6 - Sanhedrin

“Hope of the resurrection of the dead.”

The resurrection exposes the true theological conflict.

Acts 24:14–15 - Felix

Resurrection of both the righteous and the wicked.

Paul roots resurrection in the Law, the Prophets, and coming judgment.

Acts 25:19 - Festus

Paul claims that Jesus, though dead, is alive.

An outsider identifies the resurrection of Jesus as the heart of the case.

Acts 26:6–8 - Agrippa

God’s promise to Israel includes raising the dead.

Paul presents resurrection as reasonable, biblical, and fulfilled in Christ.

Paul’s defense shows that the resurrection is not a secondary doctrine. It is the center of apostolic preaching, the validation of Jesus Christ’s identity, and the guarantee that God’s promises have not failed.

In Acts 22–26, resurrection connects Paul’s personal conversion, public witness, biblical/prophetical continuity, final judgment, and apostolic calling. Paul’s message cannot be separated from the living Christ who appeared to him and sent himas an apostle of Jesus Christ.

Therefore, the hope of Israel and the gospel of Christ to the nations meet in one truth: God has raised Jesus, and through Him the resurrection hope is proclaimed to all.

Conclusion

Paul’s courage before hostile crowds, religious councils, and Roman officials teaches believers to anchor their witness in the resurrection. The gospel does not rest on moral improvement, religious tradition, or personal sincerity alone; it rests on the historical and theological claim that Christ is risen.

Because Christ lives, the believer’s hope is secure, judgment is certain, and gospel witness is urgent. Paul’s defense becomes the church’s Blessed Hope: the crucified Jesus is alive, and God will raise the dead.

Our hope rests on this promise: Christ is risen, and we shall rise. Acts 22–26 presents Paul not as a criminal trying to escape judgment, but as a witness proclaiming resurrection hope before the world. Whether preaching to a Jewish audience, or to Gentiles – Resurrection is core truth. It is the fulfillment of God’s eternal redemptive purpose – both for the nation of Israel & to the Body of Christ.

In 1 Corinthians 15, Paul is not merely giving the Corinthians a brief evangelistic formula. He is defending the doctrine of resurrection as the necessary foundation of Christian hope.

The opening verses are certainly central: “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures.”

These verses summarize the Gospel Paul preached, but the chapter itself presses beyond mere summary into a full defense of the resurrection of Christ and the resurrection hope of those who are in Him.

Paul’s Immediate Audience and Purpose

Paul’s intention in 1 Corinthians 15 is not to evangelize the Corinthians as though they had never received the Gospel. He addresses them as brethren and speaks of the Gospel “which I preached unto you, which also ye have received, and wherein ye stand.”

The language assumes that the Corinthians had already heard, received, and stood in this message.

In 1 Corinthians 9:11-12, Paul had already spoken of ministering “spiritual things” among them and connected his apostolic labor to the “gospel of Christ.” He writes, “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.”

Likewise, in 1 Corinthians 9:16-18 Paul explains the necessity laid upon him to preach: “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge.”

These statements show that Paul had already preached the Gospel to the Corinthians and that they were not strangers to his message.

Therefore, 1 Corinthians 15:1-4 should be read as a reminder and reaffirmation, not as the initial evangelization of the church at Corinth.

Paul says they had “received” the Gospel, that they “stand” in it, and that by it they “are saved,” if they keep in memory what he preached unto them.

His phrase “unless ye have believed in vain” is not best understood as a threat of losing salvation.

The chapter itself clarifies that the issue is the loss of hope if resurrection is denied. Paul’s concern is not that true believers might be unjustified, but that their faith and hope would be emptied of meaning if the resurrection were removed from the Gospel they had received.

The Key Issue: Some Denied the Resurrection

The key verse for understanding Paul’s concern is 1 Corinthians 15:12: “Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?”

The problem in Corinth was not that the Gospel had never been preached. The problem was that some were saying there is no resurrection of the dead.

This denial may have been influenced by ideas similar to those of the Sadducees, who rejected resurrection, but whatever its source, Paul treats it as a direct assault upon Christian hope.

First Corinthians 15 is unquestionably the great resurrection chapter. Paul reasons that if there is no resurrection of the dead, then Christ is not risen.

If Christ is not risen, then preaching is vain, faith is vain, the apostles are false witnesses, believers are yet in their sins, the dead in Christ are perished, and Christian hope is miserable.

He writes in verses 13-19: “But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ... And if Christ be not raised, your faith is vain; ye are yet in your sins... If in this life only we have hope in Christ, we are of all men most miserable.”

Thus, the Gospel disconnected from resurrection leaves only a dead Christ, a dead message, a dead faith, and a miserable hope. Paul’s argument is that the death, burial, and resurrection of Christ are not isolated facts to be recited briefly and then separated from the believer’s future hope. The resurrection of Christ is the foundation and guarantee of the resurrection of those who belong to Him.

The Opening Verses Are Evidential and Foundational

Verses 1-4 are both evidential and foundational. They are foundational because they state the substance of the Gospel Paul preached: “Christ died for our sins according to the Scriptures, He was buried, and He rose again the third day according to the Scriptures”.

They are evidential because Paul immediately proceeds to give witnesses of the resurrected Christ.

The “and” of verse 4 does not end the matter; it continues into the testimony of verses 5-8: “And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once... After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time.”

To stop at the first four verses and ignore the following witnesses is to risk cutting the chapter away from its own argument.

Jeremiah 36:23 records that Jehudi cut the roll with a penknife and cast it into the fire.

In a similar proverbial sense, when one ignores the textual context and grammatical construction of 1 Corinthians 15, one uses a penknife on Paul’s argument.

Paul is not merely stating a shortened evangelistic formula; he is demonstrating that the Gospel he preached is firmly established upon the historic certainty of Christ’s resurrection.

The conjunctions are important because they show the flow of Paul’s reasoning. Christ died. He was buried. He rose again. He was seen. The appearances are not incidental; they are part of Paul’s defense. The apostolic witness supports the Gospel of Christ and confirms the reality of the resurrection. Paul’s purpose is to show that the resurrection is not a doctrine added later to Christian hope, but the very ground upon which Christian hope stands.

Apostolic Commission and Witness

The apostles were ordained as witnesses of the resurrection. In Acts 1:8, the Lord told them, “Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me.” When another was chosen to take the place of Judas, the requirement was that he be “ordained to be a witness with us of his resurrection” (Acts 1:22). From the beginning, apostolic witness was resurrection witness.

Peter’s preaching at Pentecost confirms this emphasis. In Acts 2:22-32, Peter declares Jesus of Nazareth to have been approved of God, delivered according to the determinate counsel and foreknowledge of God, crucified and slain, and then raised up by God. He says, “This Jesus hath God raised up, whereof we all are witnesses.” The cross is not presented apart from the resurrection; the resurrection vindicates the crucified Christ and proves that God has made Him both Lord and Christ.

The same pattern continues in Acts 3:13-15, where Peter says, “The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus... And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.”

In Acts 4:33 we read, “And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.”

In Acts 5:30-32 Peter and the apostles again declare, “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree... And we are his witnesses of these things; and so is also the Holy Ghost.”

Peter’s message to the Gentiles in Acts 10 also aligns with the substance of 1 Corinthians 15.

He says, “And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly.”

He then declares that through Christ’s name “whosoever believeth in him shall receive remission of sins” (Acts 10:39-43).

Here again we see death, resurrection, witness, and forgiveness bound together.

Some have noted that Peter preached the cross as bad news in Acts 2:22-23, because he charged Israel with having taken and slain Christ by wicked hands. This is partially true, but incomplete. Peter also preached the resurrection as very good news. In Acts 2:25-36, he uses Psalm 16 to show that Christ’s soul was not left in hell and that His flesh did not see corruption. The resurrection transforms the shame of the cross into the triumph of God’s purpose.

Paul himself was made a witness of the resurrected Christ. In Acts 26:16, the Lord said to him, “But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee.” Paul’s apostolic ministry was therefore grounded in the appearance of the risen Christ. In 1 Timothy 2:7 he says, “Whereunto I am ordained a preacher, and an apostle... a teacher of the Gentiles in faith and verity.”

Paul’s Preaching in Acts 13

Acts 13:27-39 gives a clear example of Paul’s preaching.

In the synagogue, Paul proclaims that the rulers in Jerusalem fulfilled the prophets in condemning Christ, that they took Him down from the tree and laid Him in a sepulchre, and that “God raised him from the dead.”

He then appeals to the promises made to the fathers and to David, saying that the resurrection of Christ fulfills the “sure mercies of David.”

Paul cites Psalm 2, Psalm 16, and Isaiah 55:3 to demonstrate that the risen Christ is the fulfillment of God’s covenant promises.

Paul concludes in Acts 13:38-39: “Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things.” In this Jewish synagogue, Paul preached the death, burial, and resurrection of Christ for forgiveness and justification. Yet even here, the resurrection is not merely an appended proof; it is the fulfillment of Scripture and the certainty upon which the message rests.

Acts 13:42-43 also records who responded positively: “And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas.” The message of the risen Christ reached Jews and Gentiles alike, and the apostolic preaching remained centered upon the fulfillment of Scripture in Christ’s resurrection.

The Witness of Christ Himself

The resurrection was not only preached by the apostles after the fact; Christ Himself foretold His death, burial, and resurrection.

In Luke 18:31-34, Jesus took the twelve aside and said that all things written by the prophets concerning the Son of man would be accomplished: He would be delivered to the Gentiles, mocked, spitefully entreated, spit on, scourged, put to death, and “the third day he shall rise again.”

Yet the disciples “understood none of these things.” The message was declared, but at that time it was beyond their comprehension.

Matthew 16:21-23 records that Jesus began to show His disciples that He must go to Jerusalem, suffer many things, be killed, and be raised again the third day.

Peter rebuked Him, saying, “Be it far from thee, Lord: this shall not be unto thee.” Peter once denied the message of the suffering and rising Christ, yet later he proclaimed it boldly.

In 1 Peter 1:3-4, he writes, “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away.”

In Luke 24:20-26, after the resurrection, the Lord rebuked the slowness of heart that failed to believe all that the prophets had spoken. He said, “O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?” The resurrection is therefore not a departure from the prophetic Scriptures; it is their fulfillment.

John 2:18-22 also records Christ’s own sign of resurrection. When the Jews asked for a sign, Jesus answered, “Destroy this temple, and in three days I will raise it up.” John explains that “he spake of the temple of his body” and that “when therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.” Christ Himself placed resurrection at the center of His claim and mission.

Conclusion: Proposed, Proven, and Proclaimed

The message Paul preached in Corinth is firmly established upon the historic certainty of resurrection. First Corinthians 15 proposes the resurrection as essential to the Gospel, proves it through apostolic witness and Scripture, and proclaims it as the foundation of our Blessed hope.

If Christ is not risen, then preaching is vain, faith is vain, and hope is miserable.

But Paul’s triumphant answer is not uncertainty; it is declaration: “But now is Christ risen from the dead, and become the firstfruits of them that slept.”

Therefore, 1 Corinthians 15 should not be reduced to only the first four verses, as precious and foundational as they are. Paul’s whole argument must be heard.

The Gospel includes the death of Christ for our sins, His burial, and His resurrection the third day according to the Scriptures; but Paul immediately surrounds that Gospel with witnesses, apostolic testimony, prophetic fulfillment, and the believer’s blessed hope.

The resurrection of Christ is not a secondary doctrine. It is the living certainty that makes the Gospel message, Christian faith, and future hope stand together.

The Tension

There is a verse in 1 Thessalonians 4 that most readers move past without stopping. They see it, they read it, they nod — and then they are on to the rapture text in verses 13 through 18 before they ever ask what Paul actually meant. The verse is this:

And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; That ye may walk honestly toward them that are without, and that ye may have lack of nothing. — 1 Thessalonians 4:11–12

Study to be quiet. What does that even mean? And why does Paul have to say it to a church he just praised for their love and their faith? Why would believers who are already walking and already loving need to be commanded to mind their own business?

The answer runs deeper than most people expect — and it takes you right to the heart of what sanctification actually looks like on the ground, in the marketplace, in the ordinary business of daily life.

The Thesis

Paul’s exhortation to study to be quiet is not a call to introversion. It is a call to integrity. The Thessalonians — or at least a portion of them — were carrying the habits of their Gentile past into their Christian present. The fraud, the coveting, the defrauding of brothers in business: these are the very things Paul addresses throughout verses 3 through 12. Verses 11 and 12 are not a change of subject. They are the application. They are where the rubber of sanctification meets the road of Monday morning.

The Will of God and What It Denies

To understand verses 11 and 12, you have to see the flow Paul has been building from verse 3. Notice what he says:

For this is the will of God, even your sanctification, that ye should abstain from fornication. — 1 Thessalonians 4:3

Now here is where the careful reader has to slow down. The word fornication carries a broader range in Paul’s usage than we typically assign to it. Notice what he says just three verses later: “that no man go beyond and defraud his brother in any matter.” Any matter. Not just the specific sexual sin that characterized Corinth. This is a wider pattern of behavior — the using of others, the taking from others, the living-for-self that the Gentile world ran on.

When Paul says abstain from fornication in this context, he is using the word in its fuller sense: the going outside of what God has ordered. You are united to Christ. You have been bought with a price. To live as though that union does not govern every area of your life — your business, your dealings, your hands — that is the fornication he has in view. It is spiritual adultery dressed in everyday clothes.

Then look at verse 4. Every one of you should know how to possess his vessel in sanctification and honor. Notice — this is knowledge you are supposed to have. This is not advanced theology for mature believers only. Paul expects every one of them to know how to do this. How to inhabit this body, this life, in a way that reflects what God has made you in Christ.

The Engine Behind the Problem

Paul names the driving force in verse 5: the lust of concupiscence. That is the engine behind the defrauding. Come back with me to Romans 7 for a moment, because Paul unpacks this word elsewhere:

I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. — Romans 7:7–8

All manner of concupiscence. Not one expression of coveting — all of it. Every flavor. The craving that reaches into your neighbor’s business, your brother’s goods, another man’s opportunity. And what does that craving produce when it is left unchecked? Verse 6 tells you plainly: it produces defrauding. It produces the going beyond. When a man is ruled by his lust, he takes. He schemes. He finds a way to get his without working for it.

This was not a hypothetical problem for the Thessalonians. This was their world. This was the culture they had been saved out of. And Paul’s very specific instruction in verses 11 and 12 — do your own business, work with your own hands — tells you exactly what some of them had not yet left behind.

Now here is the pastoral weight of that. You cannot defraud your brother and walk in love toward him at the same time. Those two things cannot coexist. The labor of love that Paul has been building toward throughout this letter requires that the lust of concupiscence be put down. You cannot be reaching for what belongs to someone else and giving of yourself to them simultaneously. The sanctification that God wills for you will deal with the craving before it ever gets to the taking.

What Study to Be Quiet Actually Means

Now look carefully at the word study in verse 11. In our day we use that word almost exclusively to mean the acquiring of knowledge — you study a book, you study a subject. But notice what Paul attaches it to. He does not say study and then give them something to read. He says study to be quiet, and to do your own business, and to work with your own hands. The doing is the content of the studying.

That is because the word study here carries its older force — to strive after, to press toward, to make something your earnest aim. This older force was the primary meaning of the word back in the thirteenth and fourteenth-century. Only in the seventeenth-century did it pick up its more modern rendering; hence the King James translators would have both meanings at their disposal.¹ For us modern readers we need to contextually identify which meaning. Here, it is not passive. It is not academic. It is the language of intentional pursuit. Paul is saying: make quietness your goal. Go after it. And here is what that pursuit looks like in practice — tend to your own affairs and labor with your own hands.

And the quietness Paul calls them to is equally worth examining. This word carries the idea of settling down — ceasing from restless, agitated, meddlesome activity. It is not primarily about silence. It is about stillness of conduct. The unsettled man — the man driven by the lust of concupiscence — is never quiet in this sense. He is always reaching, always restless, always agitated by what someone else has that he does not. The quiet man has settled. He is not in his brother’s business because he is occupied with his own. And it is worth noting that Paul comes back to this exact problem in 2 Thessalonians 3:12 — which tells you the issue had not been fully resolved — where he says plainly that they should “with quietness work and eat their own bread.” There Paul puts quietness and honest labor in the same breath. They are two sides of the same coin. To be quiet is to work. To work honestly is to be quiet.

The quietness Paul has in mind is not silence of the lips. It is stillness of the hand. The hand that used to reach beyond. The hand that used to take from a brother what was not its to take. That hand now goes to honest work. That is the study. That is the pursuit he is calling them to.

The Pattern Paul Modeled — and Commanded Everywhere

This was not new instruction. Paul had already shown them what it looked like when he was with them. Look at what he reminds them of back in chapter 2:

For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness... For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. — 1 Thessalonians 2:5, 9

Paul did not come in with a cloak of covetousness. He did not use his apostolic position to extract from them. He worked with his own hands, night and day, so that he would not be a burden. That was the pattern he set. Now he is telling them to walk in what he already showed them.

And what is striking is that this same charge runs all the way through Paul’s letters — right down to those with the least social leverage of anyone in the first-century world. Servants received the same instruction. In Ephesians 6, Paul tells them to serve “with good will doing service, as to the Lord, and not to men” — the motivation is not the master’s character, it is the Lord’s. In Colossians 3, the word is the same: “whatsoever ye do, do it heartily, as to the Lord, and not unto men.” In 1 Timothy 6, servants with believing masters are told not to despise them, but to serve them the better because they are brethren. And then Titus 2:10 brings it home with a word that ought to stop every one of us — servants are to be “not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.”

Not purloining. Not helping yourself to what your position gives you access to. Not taking the small things, the overlooked things, the things no one will notice. And the reason given is not merely ethical — it is doctrinal. Your conduct at work, in your labor, in the honesty of your hands, is either an ornament to the gospel or a stain on it. That is the word Paul uses. Adorn. Your daily faithfulness in ordinary work dresses the doctrine of God in something the world can see.

The Objection

At this point someone will say: isn’t this getting close to law? Aren’t we under grace? Why is Paul giving commandments to believers?

Notice what Paul says in 1 Corinthians 7:19 — “circumcision is nothing and uncircumcision is nothing, but the keeping of the commandments of God.” There are commandments in grace. They are not the commandments of the Mosaic law covenant with its conditional blessings staked to the performance of the flesh. But God has not placed you in a commandment-free life. He has given you His Spirit and His Word so that you can walk in commandments under grace — not by the striving of the flesh, but after the Spirit.

Here is the distinction that matters. The law came and said thou shalt not covet. And your flesh said, watch me. Grace comes and teaches you Christ — teaches you what it means to live toward God rather than toward your craving — and the coveting begins to lose its power over you. That is what Romans 8 is describing when Paul says to be spiritually minded is life and peace. The man who is minding the things of the Spirit is not plotting how to defraud his brother. His mind is elsewhere. His affections are set elsewhere. He can study to be quiet because he is no longer driven by the lust of concupiscence. Grace does not abolish the imperative. Grace empowers it.

Where This Lands

We live in a world that is saturated with fraud. It is in government, in business, in finance, in the structures we navigate every single day. And the pressure on believers — the quiet, persistent pressure — is to conclude that everybody does it, so we might as well get ours.

That is exactly what Paul is addressing. And his answer is not complicated: you are not called to that. You have been called unto holiness. The Gentiles who do not know God — that is what they do. But you know God. You know what His wrath is against. You know what He gave to reconcile you to Himself. That changes things.

It changes things in your business. It changes things in how you handle your employer’s time. It changes things in how you deal with a neighbor, a client, a brother in the church. Notice Paul says in any matter. There is no category of your life this does not reach into. And if you are inclined to despise that — if there is an area you want to keep off limits from what God is saying here — notice what verse 8 tells you. “He that despiseth, despiseth not man, but God.” This is not Paul’s standard. This is the will of God. To push back against it is to push back against Him.

But Paul does not leave you there. He never does. Notice he balances the charge with a promise in verse 12: that ye may walk honestly toward them that are without, and that ye may have lack of nothing. God is not impoverishing you by calling you out of fraud. He is telling you that when you possess your vessel in sanctification and honor, when you trust Him and work faithfully with your own hands that is His provision. You do not need to take from your brother. You do not need to go beyond. He is enough. He has always been enough.

For God hath not called us unto uncleanness, but unto holiness. — 1 Thessalonians 4:7

Study to be quiet. Work with your own hands. Walk honestly. Abound more and more. This is the will of God for you. This is the sanctified walk He has called you into — and He has given you His Holy Spirit so that you can walk it.

Look Up,

Josh Strelecki, Pastor-Teacher

A note on how this came together: every sermon I preach represents its own work — hours in the text, laboring to read it carefully, sentence diagramming, identifying its context, understanding how words are being used, tracing the thematic threads that run through a passage and letter, and then finding a way to articulate all of that so it can actually be grasped - which then takes its unique shape when the sermon is preached, not just read verbatim. Now written transcripts of these works can not only be easily produced, but can now serve as a basis for many other works.

This article is drawn from one of those messages preached at Twin Cities Grace Fellowship. For articles of this kind, I do use AI as a drafting tool — something like a secretary that reads my work, takes my notes, and shapes them into written form. Not every piece at Beholding Christ is produced this way, but when it is, I want you to know. The theology, the interpretive conclusions, and the final edit are my own. The writing had some help getting to the page. In an age where AI is increasingly present in content of all kinds — often without acknowledgment — I think transparency is worth more than the appearance of doing it all myself.

1 Thessalonians Sermon | “Abound More & More” | 1 Thessalonians 4:1-12

There are certain words in Scripture that appear small at first glance, yet they carry enormous theological weight once we slow down enough to consider them. Prepositions are among those words. They are easily overlooked because they are brief, familiar, and woven into the fabric of ordinary speech. Yet in the writings of the apostle Paul, these small words quietly bear the structure of the gospel itself. They do not simply connect ideas; they locate the believer in relation to Christ.

The Epistle to the Galatians is a fitting place to trace this reality. Galatians is not written in calm detachment. It is written in urgency. The gospel preached among the Galatians had been disturbed by false teachers who sought to add the works of the law to the finished work of Christ. What was at stake was not a minor doctrinal nuance but the very nature of salvation.

Paul responds by bringing everything back to Christ. Again and again, his language reveals that Christ is not an accessory to salvation—He is its center, its source, its means, and its end. When we pay attention to Paul’s prepositions, we begin to see the argument unfold with clarity. Christ is the one by whom, from whom, in whom, with whom, through whom, and ultimately to whom all things in salvation belong.

These prepositions answer the most important question of all: Where does the believer stand?

BY CHRIST — THE AUTHORITY OF OUR SALVATION

Paul opens the letter with a striking declaration: “Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father” (Galatians 1:1). From the beginning, the apostle removes all possibility that his authority is derived from human origin or human mediation. His apostleship is by Christ.

This is more than a statement about Paul; it establishes the authority of his message. If his apostleship is by Christ, then the gospel he preaches bears divine authority. It is not subject to revision, negotiation, or improvement by human systems. It comes with the authority of the One who sent him.

This same principle extends to salvation itself. In Galatians 2:17, justification is bound up with Christ as the acting agent. Salvation is not something achieved by human effort and then affirmed by Christ. It is accomplished by Christ. He is the one who acts.

This cuts directly against the instinct of legalism. Legalism always attempts to shift the center of gravity from Christ’s action to human performance. It asks, “what must I do to establish my standing?” Paul answers by pointing back to Christ. Salvation is by Him. Its authority rests in Him.

Because it is by Christ, it is final. Because it is by Christ, it is not dependent on fluctuating human ability. And because it is by Christ, it stands secure beyond the reach of human amendment.

OF CHRIST — THE SOURCE AND OWNERSHIP OF OUR FAITH AND WALK

Paul next speaks of what is “of Christ.” He refers to “the gospel of Christ” (Galatians 1:7), “the faith of the Son of God” (Galatians 2:20), and “the law of Christ” (Galatians 6:2).

The gospel is of Christ. It originates in Him. It does not arise from tradition, culture, or religious development. It is not a humanly constructed message about how to reach God. It is Christ’s gospel—rooted in His person and His work.

When Paul warns that some are troubling the Galatians by perverting the gospel (Galatians 1:7), he is not concerned about a minor distortion. To alter the gospel is to tamper with something that belongs to Christ Himself.

The phrase “the faith of the Son of God” deepens this further. The believer lives by faith, yet that faith rests on Christ’s own faithfulness—His obedience, His righteousness, His perfect fulfillment of the Father’s will. The believer’s confidence is not grounded in the strength of his faith, but in the reliability of the Son who loved him and gave Himself for him.

Even the ethical outworking of the Christian life is described as “the law of Christ” (Galatians 6:2). This is not a return to Mosaic bondage, but the expression of Christ’s own character—especially love—worked out through the Spirit. The believer’s life reflects Christ because it flows from Christ.

Everything in the Christian life is of Him. Its origin, its power, and its direction all belong to Him. This shifts confidence away from the believer’s performance and firmly onto Christ’s sufficiency.

FROM CHRIST — THE REVELATION AND BLESSING WE RECEIVE

Paul insists that the message he proclaims was not learned from men: “I neither received it of man… but by the revelation of Jesus Christ” (Galatians 1:12). His gospel came from Christ.

This establishes the source of truth. The gospel is not something gradually discovered through human reflection. It is revealed. Christ Himself discloses it.

This same pattern appears in the reception of the Spirit. In Galatians 3:14, Paul explains that the promise of the Spirit comes through Christ and is received by faith. The Spirit is not earned through law-keeping. He is given.

Paul presses this point by asking, “Received ye the Spirit by the works of the law, or by the hearing of faith?” (Galatians 3:2). The answer is clear. The Spirit comes as gift, it is not earned by self-merit.

This reshapes how the believer understands the Christian life. We do not construct grace; we receive it. We do not generate spiritual life through effort; we live from what Christ gives. What comes from Christ carries His authority and His sufficiency.

IN CHRIST — THE POSITION OF THE BELIEVER

Perhaps no phrase is more central than this: “in Christ.” Paul uses it to describe the believer’s standing.

There is liberty in Christ (Galatians 2:4), justification in Christ (Galatians 2:16), and sonship in Christ (Galatians 3:26). The believer’s entire identity is located in Him.

In Galatians 3:26–28, Paul declares that all who believe are sons of God by faith in Christ Jesus. In Him, divisions that once defined religious standing lose their power: Jew and Gentile, slave and free, male and female—all are one in Christ.

This is not the erasure of human distinctions in every sense, but the removal of those distinctions as grounds of acceptance before God. No one is closer to God on the basis of heritage, status, or religious markers. All stand equally in Christ.

To be in Christ is to occupy a position secured by grace. The believer is not striving to enter this position; he has been placed there. His identity does not rest in his past, his performance, or his progress, but in Christ Himself.

WITH CHRIST — OUR UNION IN HIS DEATH AND LIFE

Paul’s words in Galatians 2:20 bring us into the heart of union with Christ: “I am crucified with Christ.”

This is more than language of association; it is language of participation. The believer has been united to Christ in His death. The old man—our self that is defined by sin and striving under the law—has been judged.

“Nevertheless I live; yet not I, but Christ liveth in me.”

The Christian life is not the old self improved; it is the new life imparted. Christ lives in the believer. His life becomes the animating power of the believer’s existence.

“And the life which I now live… I live by the faith of the Son of God, who loved me, and gave himself for me.”

This is intensely personal. Christ’s love is not abstract—it is directed. His self-giving was for me.

Galatians 5:24-25 confirms this pattern: those who are Christ’s have crucified the flesh. Sanctification flows from union. It is not self-manufactured holiness but the outworking of life with Christ.

THROUGH CHRIST — THE CHANNEL OF ALL BLESSING

In Galatians 3:14, Paul writes that the blessing comes “through Jesus Christ.” Every spiritual blessing reaches the believer through Him.

The promise to Abraham is fulfilled through Christ. The Spirit is given through Christ. Our inheritance is secured through Christ.

Nothing flows through the law in this way. The law cannot justify, cannot give life, and cannot secure the promise. It never could - Its role is different.

Paul’s question in Galatians 3:3 exposes the error of the Galatians: “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” Grace does not begin with Christ and continue through self-effort. It flows entirely through Him.

There is no secondary channel. Christ is not supplemented. He is sufficient.

TO CHRIST — THE DIRECTION AND DESTINATION OF THE LAW

Finally, the law is described in terms of direction: it brings us to Christ (Galatians 3:24).

The law functions as a guide. It exposes sin, reveals need, and points forward. But it never had the power to be the means of justification.

Once Christ has come, and once faith has laid hold of Him, the believer is no longer under the law in that same sense. The tutor has fulfilled its role.

“And they that are Christ’s…” (Galatians 5:24)

Those who have been brought to Christ now belong to Christ.

The law drives the sinner to him by revealing his unworthiness. Grace anchors the believer in him by the sufficiency that is only found in Christ.

CONCLUSION — THE PREPOSITIONAL GOSPEL OF GRACE

Taken together, these prepositions form a unified picture of the gospel:

By Christ — His authority

Of Christ — His origin

From Christ — His revelation

In Christ — our position

With Christ — our union

Through Christ — our blessing

To Christ — our destination

This is Paul’s gospel. Christ is not part of salvation—He is its entirety.

Therefore, as believers we must reject every return to the law as the basis of our justification and a worthy walk, stand confidently in our identity in Christ, and walk in the liberty that grace has already secured.